The Jurisprudence of the Qur'anic Tongue A New Approach to Understanding the Text and Manuscript

صورة تحتوي على نص, اللوازم المكتبية, كتاب, قلم جاف قد يكون المحتوى الذي تم إنشاؤه بواسطة الذكاء الاصطناعي غير صحيح.

منهجٌ جديد لفهم النص المخطوط

Nasser Ibn dawood

Picture contains text, handwriting, blackboard, calligraphy

"The Jurisprudence of the Qur'anic Tongue: A New Approach to Understanding the Text and Manuscript "

"Indeed, this Qur'an guides to that which is most upright" [Al-Isra': 9]

﴿An Arabic Qur'an without any deviance, so that they may become righteous. [Az-Zumar: 28]

﴿A Book whose verses have been detailed as an Arabic Qur'an for a people who know. [Fussilat: 3]

﴿Thus, We have revealed it as an Arabic Qur'an and diversified therein the warnings... [Taha: 113]

﴿Ha, Meem. By the clear Book. Indeed, We have made it an Arabic Qur'an that you might understand. [Az-Zukhruf: 1-3]

﴿And before it was the Book of Moses as a guide and mercy; and this is a confirming Book in an Arabic tongue, to warn those who have wronged... [Al-Ahqaf: 12]

In the name of Allah, the Most Gracious, the Most Merciful, and through Him we seek help.

The Holy Qur'an, the eternal and miraculous words of God, is the great blessing that guides hearts, heals souls, and illuminates paths. It was revealed in a clear Arabic tongue, not only to be a book of guidance and legislation, but also to be a unique linguistic and cognitive system, with a tight and intentional internal structure (the "intentional principle"), and a mirror that reflects the laws of the universe and the facts of existence in their smallest details. It is a sea whose wonders never run out, and a treasure whose secrets never end. Understanding this unique tongue requires distinguishing it from the common "tongue of the Arabs" and recognizing its specificity, which necessitates understanding its primary context.

The scholars of the Ummah have made strenuous efforts over the centuries to preserve this great Book and facilitate its understanding, so may God reward them on our behalf. However, these blessed efforts, to the extent that they facilitated the apparent reading, have perhaps unintentionally obscured some of the beauty of the original Qur'anic text and its structural and cognitive depth. They sometimes led to dealing with it using logic and rules that may not be fully consistent with the specificity of its unique tongue, or may impose upon it concepts derived from a later consciousness that was not part of its original context.

In our time, with increasing intellectual and cultural challenges, the need for a genuine return to the Holy Qur'an, to discover its treasures from within, and to activate its role as an authentic source of knowledge and a method of thinking, is becoming increasingly urgent. We need a new and renewed understanding, one that goes beyond superficial reading and interpretations that may have been externally projected. This requires diving into the depths of the "Qur'anic Arabic tongue" to discover its internal system and inherent rules, and realizing how the Qur'an interprets itself by tracing the use of words in their multiple contexts and analyzing the relationships between verses and themes.

Hence, this study and this ambitious project are launched, not so much as a critique of heritage as a call to establish the methodology of the "jurisprudence of the Arabic Qur'anic tongue". This jurisprudence is based on the belief that the Qur'an is an integrated, self-explanatory structure ("the unity of the text and self-clarification"), and that the rules of its understanding are derived from its linguistic and epistemological structure itself. It also draws evidence from its manifestations in the original Qur'anic manuscripts, with the historical and cultural context of the revelation being considered an essential key to understanding this structure. This jurisprudence aims to understand the words of God more deeply and accurately, revealing their inner hermetic logic, linking them to the laws of the universe and life, and highlighting their enduring miracle.

This jurisprudence is based on methodological foundations, the most important of which are: understanding the essential connotations of "letter names", considering the "Mathani" (literal pairs) as the pivotal structural and semantic system that reveals the "kinetic meaning" and denies synonymy, and returning to the evidence of manuscripts. All this while adhering to strict controls derived from the Qur'an itself, such as "the context in its multiple dimensions (verbal, objective, the context of the first revelation)", the overall system, rejecting contradiction, distinguishing between the hermetic and the similar, and setting precise controls for the use of external knowledge in a way that does not overshadow the authenticity of the text.

This book and its successors in this series are not just a theoretical study, but a practical and methodological application that has proven effective – as will be seen in 130 subsequent applied papers – in providing a deeper and more original understanding of central Qur'anic words, concepts, and stories (by analyzing them as integrated units across the surahs). It aims to solve previous interpretive problems and provide insights into how these concepts interact with the challenges of the times. It is an attempt to provide practical keys and tools for contemplation, moving us from dealing with letters and words as static symbols to sensing them as living entities carrying the secrets of the Creator and creation within an integrated linguistic and cognitive system. It is a call to revive "authentic contemplation" that transcends blind imitation, and to encourage critical thinking that seeks truth in its primary source, subject to the authority of the text and its inner logic, free from the projections of later consciousness and from unexamined acquiescence to the explanatory tradition.

We hope that this work will be the key to new contemplation, a renewed understanding of God's words, inspire researchers and those interested in further research and exploration in this rich field, and contribute to building a better future for understanding and applying the eternal message of the Qur'an in our lives. It is an enjoyable and fruitful journey of discovery in which we invite you to embark with us into the world of the Qur'anic tongue.

﴿A Book We have sent down to you, blessed, that they may reflect upon its verses and that those of understanding may remember. [Surah Sad: 29]

﴿Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower. [Surah Ali 'Imran: 8]

All praise is due to Allah, Lord of the Worlds.

Nasser Ibn Dawood is an Islamic engineer and researcher

13 March 2025

Index

"The Jurisprudence of the Qur'anic Tongue: A New Approach to Understanding the Text and Manuscript " 3

Index 5

1 Chapter One: Original Qur'anic Manuscripts 9

1.1 Qur'anic Manuscripts and Original Drawing: A Window on the First Text 9

1.2 Ottoman painting and frequent readings: guiding signs and rich dimensions in the journey of Qur'anic reflection 11

1.3 Methodology for Dealing with Drawing Differences in Qur'anic Manuscripts: An Ambitious Vision for Authentic Reflection 14

2 Chapter Two: The Quranic Arabic Tongue: Founding Characteristics and Principles 15

2.1 Introduction: Deciphering the Miracle Language 15

2.2 "The Arabic Tongue Shown": Definition of Privacy - Uniqueness and Clarification Mechanism 16

2.3 The unity of the Qur'anic text: an integrated structure that interprets itself 18

2.4 The multiplicity of layers of meaning and the negation of complete synonymy: diving into the semantics of the Qur'anic word 19

2.5 The Hermetic and the Similar: The Tightness of the Qur'an and the Contemplation of the Relative "Similarity" 22

2.6 The intentional principle in language: overcoming arbitrariness in the Qur'anic tongue 24

2.7 Mechanisms of Structural Contemplation: Tools for Exploring Possibilities, Not Methods for Absolutism 25

2.8 The verbal approach: strict controls for managing the Qur'anic tongue 27

2.9 The Qur'an is a Qur'an: Comparing the Zahir and the Batin - the Key to Deep Understanding and Guidance 30

2.10 "Gates of Heaven": The keys to the name and the pen to understand the universe and the Qur'an "A reading in the connotations of transcendence and perception" 32

2.11 Understanding the Qur'an between the authenticity of context and the vitality of reflection: towards a conscious reading that transcends the projections of late consciousness and draws inspiration from the text itself 34

2.12 Towards a deeper understanding of the Qur'an: reflection as a method to reform understanding and overcome problems 36

2.13 The Qur'an is a "saying", not a "text": towards a deeper understanding of its linguistic system 37

2.14 Understanding Quranic Stories: Transcending Historical Narrative to Horizons of Lesson and Symbolism 39

2.15 Towards a comprehensive Quranic vision of the world: the role of the Quranic Arabic tongue in building it 41

2.16 The Inexhaustible Sea of Meanings: The Layers of Significance in the Qur'anic Word and the Vitality of Renewed Contemplation 43

2.17 The living Qur'anic word: How does the divine text address every reader and every time? 44

2.18 Summary of the second chapter: The Quranic Arabic tongue - founding characteristics and principles 46

3 Chapter Three: Secrets of the names of letters and their cosmic and Quranic connotations 48

3.1 The letter "A" and its name "Alef": the principle of existence, the axis of unity, and the beacon of integrity 50

3.2 The letter "B" and its name "B": the gate of initiation, the sea of blessing, and the isthmus of connection 52

3.3 The letter "T" and its name "Taa": the antidote to repentance, the crown of perfection, and the shield of piety 54

3.4 The letter Thaa "w" and its name "tha": the seeds of steadfastness, the fruits of abundance, and the reward of reward 55

3.5 The letter "C" and its name "C": the attraction of the plural, the majesty of beauty, and the jihad of the prey 57

3.6 The letter "H" and its name "H": the truth of life, the wisdom of truth, and the fever of love 60

3.7 The letter kha "kh" and its name "kha": creation and hiddenness, goodness and choice 62

3.8 The letter "D" and its name "D": The Guide to Guidance, the Permanence of Truth, and the Day of Judgment 63

3.9 The letter "y" and its name "yal": a male that revives the self, and a taste that distinguishes things 65

3.10 The letter "R" and its name "R": the mercy of the Lord, the pillar of vision, and the symbol of return 67

3.11 The letter "G" and its name "G": increased growth, adornment of life, and earthquake of change 68

3.12 The letter "S" and its name "Sin": the path of the walk, the path of the question, and the secret of peace 70

3.13 The letter shin "shin" and its name "shin": the prevalence of grace, witnesses of the truth, and the universality of the will 71

3.14 The letter "R" and its name "R": the edifice of honesty, the hardness of patience, and the echo of the command 73

3.15 The letter "Z" and its name "Z": the light of truth, against falsehood, and the pulse of the earth 75

3.16 The letter "I" and its name "I": purity of the soul, good life, and the path of righteousness 76

3.17 The letter "Zaa" and its name "Zaa": the appearance of the truth, the shadow of mercy, and the warning of injustice 78

3.18 The letter "A" and its name "Ain": the eye of insight, the height of vigor, and the depth of knowledge 79

3.19 The letter "G" and its name "Ghain": the absence of the unseen, the richness of sufficiency, and the forgiveness of sins 81

3.20 The letter "F" and its name "Faa": Fajr Al-Fath, the separation of the right, and immediately after completion 83

3.21 The letter qaf "s" and its name "qaf": the power of power, near the Qayyum, and telling the truth 84

3.22 The letter Kaf "K" and its name "Kaf": the sufficiency of the generous, the being of the universe, and the word discourse 86

3.23 The letter lam "l" and its name "lam": the brigade of the connection, the eagerness of the purpose, and the gloss of the king 88

3.24 The letter "m" and its name "mim": the ocean of the plural, the king of existence, and the source of water 90

3.25 The letter "N" and its name "Nun": the light of guidance, the emergence of life, and the point of self 91

3.26 The letter "H" and its name "E": the whisper of guidance, the identity of the unseen, and the gift of life 93

3.27 The letter "W" and its name "Waw": Wesal friendliness, the promise of loyalty, and the awareness of existence 95

3.28 The letter "J" and its name "J": the certainty of knowledge, the pleasure of life, and the call of proximity 96

3.29 The letter "e" and its name "hamza": the starting point, the strength of the question, and the sound of the chapter 97

3.30 Summary of the section: Secrets of the names of letters and their cosmic and Quranic connotations 99

4 Chapter Foor: Keys to Deep Linguistic Structure: Letters and Mathani 100

4.1 Mathani "literal pairs": the hidden system of the word 100

4.2 Cut letters: symbols for bladders and the architecture of the fence 107

4.3 Kinetic meaning: the essence of the Qur'anic significance 108

4.4 Mathani as building units: towards a new reading of the unity of the Qur'anic text 110

4.5 Mathani - sliced letters and kinetic meaning: towards an integrated reading 111

4.6 The role of the term in understanding the Qur'anic text: the keys to reflection and building meaning according to the jurisprudence of the Qur'anic Arabic tongue 112

5 Chapter five: Applications of the jurisprudence of the Qur'anic tongue: from the letter to the word and the concept. 115

5.1 Analysis of the word: "conjecture" "zn" 116

5.2 Analysis of the word: "male" "YKR" 117

5.3 Analysis of the word: "way" "SBL" 118

5.4 Analysis of the word: "piety" "and s" 119

5.5 Analysis of the word: "sedition" "FTN" 121

5.6 Analysis of the word: "whale" "h and t" 123

5.7 "Gamete": The Diversity of Approaches to Reflection 125

5.8 "Unbelief": ingratitude of grace and the reward for fleeing 128

5.9 "Envy": negative energy and destructive effects 130

5.10 "Creation" as a pair consisting of "vinegar" and "laq" opens up new horizons for understanding the Qur'anic meaning. 131

5.11 Falaq: Slitting, Separating and Output 133

5.12 Interpretation of the verse of the believers and the believing women in Surat Al-Ahzab 135

5.13 Alcohol in the Traditional Islamic Balance: Prohibition in this World and Bliss in the Hereafter 137

5.14 "The dead" and "intelligence" in the light of the Qur'anic tongue - editing the present with conscious acclamation 138

5.15 "Striking in the ground" as a Quranic approach to overcome the dead stalemate 139

5.16 The concept of "tongue" and the application of the seven rules of the Arabic tongue and the meanings of the letters "l, s, n" 141

5.17 "Mihrab", "The Wall" and "The Treasure": Quranic symbols that transcend craftsmanship to the horizons of knowledge 143

5.18 An alternative reading of verse 60 of Surat Al-Ma'idah : Is it about animal metamorphosis or spiritual corruption? 145

5.19 The concept of the tree in the Qur'an "from the perspective of the jurisprudence of the Qur'anic tongue" 147

5.20 The concept of the throne in the Qur'an between the human brain and the cosmic system "from the perspective of the jurisprudence of the Qur'anic tongue" 149

5.21 Adam's Paradise: The State of Completeness and Sufficiency, Not the Place of Idle Bliss 150

5.22 The mole in the story of Adam: harmony with the Sunnahs - not eternal life 151

6 Chapter Ten: Prospects, Reflections and Invitations 391

Chapter One: Original Qur'anic Manuscripts

Qur'anic Manuscripts and Original Drawing: A Window on the First Text

Introduction: The journey of the Qur'anic text through time

The Holy Qur'an, the miraculous word of God, has reached us preserved by the protection of God Almighty (we have revealed the dhikr and we are his keepers) [Al-Hajar: 9]. Since the dawn of Islam, the Islamic Ummah has ensured the transmission, codification and transmission of this sacred text from generation to generation. While we rely today on the printed Qur'an that is uniformly drawn and shaped, a return to the earliest sources – the ancient Qur'anic manuscripts – opens a unique window into the text in its most revealing form, helps us to understand its tongue and structure, and enriches our journey in contemplating it.

The importance of ancient Quranic manuscripts

Qur'anic manuscripts, especially those dating back to the early centuries (such as the Qur'ans attributed to 'Uthman (may Allah be pleased with him) or the early Kufic and Hijazi Qur'ans, are of paramount importance for several reasons:

Original Quranic Painting: Characteristics and Reflections

Quranic drawing in ancient manuscripts was distinguished by characteristics that differ from modern spelling, most notably:

Potential impact on meaning:

The role of formation and points as subsequent jurisprudence

As mentioned earlier in Section 7.5, modulation and points are later human jurisprudence added in later eras, with the aim of:

The importance of this understanding:

Manuscript Digitization Project: Importance and Aspirations

In this context, the project of digitizing the original Qur'anic manuscripts and making them available to researchers and the public comes as a vital and valuable initiative. This project aims to:

Chapter Conclusion: Going
back to ancient Qur'anic manuscripts and studying their original drawing is not just historical or linguistic research, but an essential step in our journey towards a deeper and more accurate understanding of the Book of God. It is a window that overlooks the text in its first purity, and invites us to reflect beyond the apparent and discover the secrets inherent in the structure of the revealed Qur'anic Arabic tongue. The project of digitizing these manuscripts is a blessed step in this direction, opening new horizons to serve the Book of God and renew the understanding of its eternal message.

Ottoman painting and frequent readings: guiding signs and rich dimensions in the journey of Qur'anic reflection

Introduction

The attraction towards the Qur'anic text in its first form, and the quest to touch it without barriers or media, is an inherent yearning in the soul of every contemplative person who seeks pure light and direct guidance. Some may see in later rules of painting, the multiplicity of readings, or even the commentaries of commentaries as a veil that prevents this direct connection to the original structure of the text, especially when looking at the Ottoman painting with its unique characteristics in early manuscripts. However, are these characteristics and frequent readings really obstacles or are they, in fact, signs Guidance and additional dimensions enrich the journey of contemplation and reveal deeper layers of meaning? We propose a methodology to deal with Uthmani painting and frequent readings not as limits of understanding, but as basic premises and tools in a comprehensive process of reflection, aimed at understanding the "Qur'anic tongue" in its depth and richness.

First: Ottoman painting - text imprint and transport witness

There is no doubt that the drawing in which the first Qur'ans were written during the reign of Uthman bin Affan, may God be pleased with him, which was termed the Ottoman drawing, represents the closest physical image we have of the collected Qur'anic text. This drawing has unique characteristics that differ from the standard orthography rules that were later established, "such as omitting some alifs, drawing the taa that is sometimes marbouta, or methods of drawing hamzat".

How do we deal with this drawing in our contemplation?

  1. Respect for the written original: We proceed from respecting this drawing and considering it the basic structure on which the nation unanimously agreed under the guidance of the honorable companions.

  2. The frequent transmission is the ruler: the Ottoman painting must be understood in the light of the frequent reading by which the Qur'an was transmitted orally from generation to generation. It is this reading that determines how this drawing is pronounced. The drawing "SN" is the written representation of the spoken word "tongue" that is frequently transmitted.

  3. Contemplative questioning "cautiously": After knowing the frequent reading and the basic linguistic meaning, the conscious contemplator can ask: why was this specific drawing chosen here? Does the omission of the alif in "LSN" "while reading it "tongue") make a nice reference, a rhetorical connotation, or an emphasis on an aspect of the meaning of "tongue" that fits this particular context? This question should aim to enrich and deepen the fixed meaning.

  4. Drawing as a sign of richness: Some characteristics of the drawing "such as the possibility of reading the painted word in more than one way that corresponds to the drawing and is transmitted by frequency" may be a sign of the richness of the meaning that the verse bears, as reflected in frequent readings.

Second: Frequent readings - aspects of truth and multiple meanings

The multiplicity of correct and frequent readings is not evidence of the turmoil of the text, but rather a manifestation of its miraculous and richness, which is proven by revelation and conclusive evidence. Dealing with it in reflection is as follows:

  1. Certainty of their correctness and constancy: Frequent readings are all part of the possibilities for reading the text, fixed with categorical frequency, they are studied and the difference between the readings is an attention mark that helps to pause, meditate and pay attention to reflect from different angles.

  2. Considering it as a source of meaning: Every correct repeated reading presents an approved aspect of the meaning intended by God, and may reveal a dimension or significance that does not appear as clearly in another reading.

  3. Complementarity, not contradiction: Correct frequent readings complement and enrich the general meaning of the verse and do not contradict the essence of the message or the courts of the Qur'an.

  4. Reflection tool: The study of the differences between readings in a single word or verse is in itself a fertile material for reflection, helping to understand more deeply the flexibility of the Qur'anic pronunciation and the breadth of its meanings. They are reliable and inspired "possibilities of understanding", which guide the contemplative and broaden his horizon.

Third: Contemplation – Systematic Diving in the Sea of the Qur'an

Contemplation is the end and the means. It is the mental, hearty, and spiritual effort to understand God's will, and it is a continuous and cumulative process, both individual and collective. The reflection required is systematic reflection that:

  1. It proceeds from the authoritative text: it is based on the Qur'anic text as it has reached us with Ottoman painting and frequent readings.

  2. It uses comprehension tools: it uses the Arabic tongue and its rules, the "direct, objective and general" Qur'anic context, the reasons for revelation "for domestication", and the various sciences of the Qur'an.

  3. Compares and connects the "Qur'an": multiplies the verses with each other, compares the apparent and inner meanings "in the considered sense that deepens the apparent and does not contradict it", and discovers the interconnected network of the Qur'anic system.

  4. Benefits from knowledge accumulation: Looks at the efforts of previous and new interpreters and contemplators with a conscious eye, so he benefits from their rightness and avoids their mistakes.

  5. Subject to the overall system: any understanding or deduction is presented to the Qur'an as a whole, what agreed with the courts and general purposes before, and what contradicted them is a response. The Qur'an itself is the balance and the judgment.

Conclusion: Towards an authentic and integrated reflection

Dealing with the Holy Qur'an requires a methodology that combines originality and depth, between respect for the text and its reliable transmission and the activation of individual and collective insight into reflection. Ottoman painting with its characteristics, and frequent readings in their diversity, are not restrictions or confusion, but are an integral part of the revealed text, providing the contemplator with signs, signs and dimensions of meaning that are inaccessible without them.

Let us take drawing as a guide, rich frequent readings, and systematic reflection as a way, to "touch" the Qur'an and understand it in an understanding worthy of its greatness, with the help of God, devoid of passions, subject to the authority of the text in its appearance and interior, to be among the "first minds" who listen to the saying and follow the best of it.

Methodology for Dealing with Drawing Differences in Qur'anic Manuscripts: An Ambitious Vision for Authentic Reflection

The text presented presents a clear and ambitious methodology for dealing with drawing differences in ancient Qur'anic manuscripts, with the aim of renewing religious understanding and reviving the role of the Qur'an as a supreme authority and guiding light. This methodology boils down to the following points:

Foundations of the proposed methodology:

  1. The centrality of systematic reflection: starting from contemplation as a conscious mental and heart process, linking the word to its context, the overall system of the Qur'an, its "own tongue", its rules and connotations, to avoid interpretive chaos.

  2. The Qur'an as a system and a fortress: the firm belief that the integrated structure of the Qur'an is the arbiter and balance, capable of demonstrating itself and evaluating any understanding or conclusion.

  3. Frequent pronunciation as a "sign of reflection": not rejecting frequent transmission, but considering it a "strong sign" that calls for standing, reflection, criticism, scrutiny and presentation to the test of the Qur'an, to reveal the possibilities of deeper understanding and layers of meaning.

  4. The noble goal: to seek to revive the pure light and moderation of the Qur'an, and to rid it of the impurities and misinterpretations that have hung up on it throughout history.

  5. Courage in revision: the commendable boldness in reconsidering certain exegetical postulates or aspects of transmission, and presenting them to the Qur'an as a whole, with the aim of renewal and the removal of inaccurate human accumulations.

Caution and Challenges:

While acknowledging the importance and attractiveness of these foundations, the text acknowledges that there are challenges and points that need to be carefully addressed in application:

  1. Systemic Harmony: Determining whether a new understanding is "in harmony" with the Qur'an as a whole remains a subjective challenge that requires rigorous and clear methodological tools.

  2. Defining the "special tongue of the Qur'an": The concept of "the special tongue of the Qur'an" and its rules and connotations need to be elaborated and a clear scientific foundation that can be discussed and verified, which is referred to a later work "Book II".

  3. Dealing with scientific heritage: The need to present a very strong argument from within the Qur'anic text when violating established scientific consensus or frequency considered in the sciences of language, readings and interpretation.

  4. Evaluation of the role of "tuning": The need for scientific scrutiny to determine whether the control signs "hamza, alif, weakening" are really "obfuscation" or "clarification" necessary for authentic pronunciation that the first graphic may have failed to accurately represent.

  5. Practical test: The need to apply the proposed new interpretations to all places of the word in the Qur'an to ensure its actual consistency and depth.

Balanced attitude and conclusion:

Final conclusion: It is a promising and courageous call to return the Qur'an to the center of Muslim intellectual and spiritual life through authentic and systematic reflection. Considering frequent transmission as a "sign of reflection" opens up broad horizons for the required diligence. The bet remains on the clarity, accuracy and robustness of the methodological tools that will be presented in this book to ensure that this ambitious journey actually leads to a sifting that brings the net and increases the clarity, depth and consistency of the text.

Chapter Two: The Quranic Arabic Tongue: Founding Characteristics and Principles

Introduction: Deciphering the Miracle Language

The key to understanding any message lies first in understanding the language in which it was written. The Holy Qur'an, as the final and eternal divine message, was revealed in a language of a unique and miraculous nature, which he himself described as a "clear Arabic tongue". This tongue is not just a vessel for conveying meanings, but an integral part of the message itself, carrying in its structure, words and letters layers of connotation and a tight system that reflects the greatness of the speaker and the majesty of the message.

But do we really treat the language of the Qur'an with this specificity? Or do we often project on it the rules and understandings of our changing human language, treat its words as rigid lexical vocabulary, or interpret its verses in isolation from its overall context and unique system? Many of the contradictory differences and interpretations that have arisen throughout the history of interpretation have their roots in the lack of awareness of the true characteristics of this revealed divine tongue, and the absence of a solid methodology derived from within it for understanding and contemplating it.

This chapter aims to lay the foundation for a deeper and more accurate understanding of the Book of God, by diving into the nature of the "Qur'anic Arabic tongue". Here we will seek to identify its essential characteristics that distinguish it from the general "Lisan Al Arab", derive the overall principles that govern its internal system, and provide the methodological foundations that are necessary to deal with it properly.

In this chapter, we'll explore:

Understanding these foundations and principles is not an end in itself, but rather the necessary approach and the first indispensable step to explore the keys to the deep linguistic structure of the Qur'an (letters and Mathani) that we will deal with later, which is the way to transcend superficial readings and reach an understanding that is in harmony with the greatness and majesty of the Qur'an. It is a call to rebuild our relationship with the language of revelation, to establish our contemplation on solid foundations derived from God's own words.

"The Arabic Tongue Shown": Definition of Privacy - Uniqueness and Clarification Mechanism

Introduction: Beyond "Arabic"

When we read the words of the Almighty, "The Faithful Spirit descended upon your heart to be one of the warnings in a clear Arabic tongue" (Poets: 193-195), it may come to mind that what is meant is just the Arabic language we know. But describing the tongue as "shown" "by breaking the baa" adds a deeper dimension and raises a fundamental question: is this tongue "shown" only by itself, or is it also "shown". "By opening the baa and tightening the ya" for himself and for the cosmic truths? Understanding the nature of this tongue requires going beyond the superficial gaze and diving into its unique characteristics that make it a miraculous vessel of God's words.

1. Essential Distinction: The Tongue of Revelation and the Tongue of Men

2. Characteristics of the "Arabic tongue shown" "by breaking the baa":

The Qur'an describes his tongue as "manifest" revealing characteristics that make it self-clear:

3. The Qur'an as a "Clear Book" "by Fath al-Ba'a": The Mechanism of Self-Interpretation through Contemplation

Besides being "clear" in itself, the Qur'anic tongue and the book revealed in it are also "manifest" and "explanatory" of itself and its profound meanings. This property means:

4. The importance of understanding this dual nature "shown and shown":

Recognizing that the Qur'anic tongue is "shown" by itself and "shown" to itself through reflection is central to:

Conclusion:
The Arabic tongue shown is not just a well-defined language, but a unique linguistic entity characterized by tightness, stability and self-statement "clear". At the same time, it is a dynamic system that reveals its deep layers of meaning and explains itself to those who contemplate it with sincerity and "demonstrated" awareness. Understanding this dual nature is the key to properly dealing with God's book, and it is an invitation to embark on a continuous journey of contemplation, confident in the clarity of the original, and seeking the help of God to reveal the guidance and light that he has deposited in his words.

The unity of the Qur'anic text: an integrated structure that interprets itself

Introduction: From dispersed parts to single fabric

How do we read the Qur'an? Do we treat it as separate verses, each verse carrying an independent judgment or meaning that can be taken out of context? Or do we realize that it is one integral structure, a tight fabric, in which each thread is linked to the before and after, and each part illuminates and completes the other parts? Belief in the unity of the Qur'anic text is not just a theoretical assumption, but a fundamental and indispensable methodological principle for a correct and profound understanding of the words of God.

  1. The Qur'an is a single construction and not scattered parts:

  1. The Qur'an Interprets One Another: The Golden Rule

Belief in the unity of the Qur'anic text entails the application of the golden rule of interpretation: "The Qur'an interprets each other". This means:

  1. The dangers of fragmentation in understanding:

Treating the Qur'an as separate parts "organizing" the text as the Qur'an itself called it in vilifying some of the previous ones (who made the Qur'an bitten) [al-Hajar: 91]" leads to grave dangers:

  1. How do we achieve a unitary understanding?

Achieving understanding based on the unity of the text requires systematic effort and comprehensive reflection:

Conclusion:
Belief in the unity of the Qur'anic text is the cornerstone of any correct approach to contemplating God's words. The Qur'an is not just isolated islands of meaning, but a coherent ocean whose waves converge and complement each other. Only through this holistic view, and based on the principle of "the Qur'an interprets each other", can we hope to reach a deeper, more accurate and more consistent understanding of God's message, and avoid the dangers of fragmentation and deviation in understanding.

The multiplicity of layers of meaning and the negation of complete synonymy: diving into the semantics of the Qur'anic word

Introduction: Beyond the One Meaning?

When dealing with the Qur'anic Arabic tongue, is it enough to define one fixed meaning for each word and stand at it? Or does the Qur'anic word, as a living being, carry with it multiple layers of meaning that unfold to the contemplator as he dives deeper into the sea of the Qur'an? Are words that sound similar in meaning "synonymous" really identical, or do each have their own imprint and role? Understanding the nature of significance in the Qur'an requires moving beyond a simplistic view towards a deeper and more synthetic vision.  The Qur'an itself describes its verses as "insights for men" (Jathiya: 20), suggesting that each contemplator has his share of these insights according to his ability to receive and his or her heartfelt and intellectual purity. This journey towards insight is the essence of contemplation that guides those who follow it, while it may be withheld from the wicked who have a hidden heart in their hearts and do not understand.

  1. Negation of the perfect synonym "congruence": each word has its mark

  1. Relative tandem and unit of origin:

  1. The multiplicity of layers of meaning of one word: from the apparent to the inner

  1. Methodology for detecting layers of meaning:

How do we dive into these layers?

Summary:
The Qur'anic word is not a surface crust but a multifaceted gem. It carries a direct apparent meaning, but it hides in its structure and contexts deeper layers of meaning that unfold through reflection and immersion into the Qur'anic Arabic tongue. Although there is no perfect synonymy between words, relative synonymy may reveal subtle relationships and connections. The approach of the jurisprudence of the Qur'anic tongue, by rejecting perfect correspondence and emphasizing the multiplicity of layers of meaning, invites us to a continuous journey of upgrading in understanding, and moving from the phenomenon of limited pronunciation To the interior of the broad meaning, leading to a deeper realization of the will of God Almighty from His miraculous words.

The attached text (unpacking the lecture and the discussion on "The Throne and Water") enriches the article you wrote in your book on "The multiplicity of layers of meaning and the negation of perfect synonymy" in several important and concrete ways:

  1. Provide vivid practical examples of "layering of meaning":

  2. Affirmation of the "negation of perfect synonymy" and highlighting the "accuracy of divine election":

  3. Clarification of the "methodology for detecting layers of meaning":

  4. Highlighting the "danger of sufficiency with the appearance":

  5. Clarification of the concept of "kinetic meaning":

The Hermetic and the Similar: The Tightness of the Qur'an and the Contemplation of the Relative "Similarity"

Introduction: Tightness of the statement or intentional ambiguity?

The seventh verse of Al-Imran remains ﴿ He is the one from whom the Book was revealed to you verses that are refereed who are the mother of the Book and the last similar...﴾ A pivotal point in understanding the nature of the Qur'anic text and how to deal with it. Does the existence of "similarities" mean that there are verses in the Qur'an that are inherently ambiguous, with multiple conflicting meanings, or that their knowledge is hidden except from God? Or does the similarity have another meaning that is consistent with the description of the Qur'an as "clear" and the book "whose verses are wiser"?

Based on the foundations of the jurisprudence of the Qur'anic Arabic tongue, and the principle of the unity of multi-layered significance, we present here a reading of this concept that emphasizes the tightness of the entire Qur'an in its structure and essential significance, and considers similarity a relative matter related to the levels of understanding and the nature of human perception, or structural and apparent similarity that calls for reflection and diving to reveal the most accurate meaning.

  1. Redefining the "Hermetic": The Basis and Essence of the Qur'an

  1. Redefining the "similar": an invitation to reflect and dive

  1. Mechanism of Dealing: Response to arbitrators by reflection

The Qur'anic approach to dealing with what may be similar is the return of the similar to the arbitrator:

  1. "And only Allah knows its interpretation": the guidance of contemplation

Conclusion:
From the perspective of the jurisprudence of the Qur'anic Arabic tongue, the whole Qur'an is tight in its structure and message. Similarity is not a subjective ambiguity, but rather an invitation to reflect and dive into the multiple layers of meaning, or the result of a structural or phenomenological similarity that requires careful distinction. The correct approach is to return the similarities to the elaborate principles "the semantics of letters and Mathani, and the overall principles of the Qur'an" through systematic reflection. Allah Almighty is the guide and teacher of those who have sincere intentions and sincerely sought to understand His clear words that falsehood does not come from His hands or from behind Him.

The intentional principle in language: overcoming arbitrariness in the Qur'anic tongue

Introduction: Are words just idiomatic symbols?

In modern linguistics, especially with the work of Ferdinand de Saussure, a principle known as the "arbitrariness of the linguistic sign" prevailed. This principle holds that the relationship between the word "signifier" and the meaning "signifier" is completely arbitrary, that is, it is only a human convention and agreement, and there is no natural or intrinsic link between the sound or form of the word and the meaning it signifies. The word "tree" refers to the tree only because we agreed on it, not because its sounds or letters are related to the meaning of the tree.

This view, while perhaps explaining some aspects of human language and its development, directly clashes with the nature of the "Arabic Qur'anic tongue." Could it be that God's words, which are hermetic, detailed and miraculous, are based on mere arbitrary conventions? Or is there a divine intention and a deep internal logic that links pronunciation and meaning in the language of the Qur'an?

  1. Criticism of the arbitrary principle from a Qur'anic perspective:

The jurisprudence of the Qur'anic Arabic tongue, revealing the structure of the Qur'anic language, rejects the absolute arbitrary principle and offers an alternative to the "intentional principle", for the following reasons:

  1. The "intentional principle" in the Qur'anic tongue:

The intentional principle is based on the fact that the relationship between the word and the meaning in the Qur'anic tongue is not purely arbitrary, but rather intentional and essential, although it may not always be direct or clear to everyone. This means:

  1. The importance of the intentional principle in reflection:

Belief in the intentional principle opens up new horizons for reflection:

Conclusion:
The Qur'anic Arabic tongue is not just arbitrary symbols, but rather a tight intentional system, in which divine wisdom is manifested in linking the word with meaning, and form with substance. Going beyond the "arbitrary principle" and adopting the "intentional principle" in our dealings with the language of the Qur'an is a necessary step to dive into its depths, reveal its semantic layers, and realize its unique miracles. It is an invitation to look at every letter and word in the Qur'an as a verse that carries in its structure a mystery of creation and divine statement.

Mechanisms of Structural Contemplation: Tools for Exploring Possibilities, Not Methods for Absolutism

Introduction: Multi-Tool and Unity of Purpose

In our quest to establish the "jurisprudence of the Qur'anic Arabic tongue", we emphasized the centrality of the Qur'an itself as a hermetic self-explanatory system, the importance of context, the unity of significance "multilayered", and the role of the mathani as structural keys. But how do we deal in practice with analyzing the structure of a word to arrive at meaning?

It may come to mind that we offer one rigorous approach to automatic deconstruction and deduction of a word's meaning. The truth is deeper and more flexible. The curriculum offers a set of "structural reflection mechanisms," which are various analytical tools that the contemplator can use to explore the semantic possibilities inherent in word structure, not necessarily methods of interpretation that produce a single absolute and definitive meaning for each word independently of its context.

1. What are the mechanisms of structural reflection?

They are ways of looking at the structure of the Qur'anic word beyond the direct lexical meaning, including "other tools may appear by continuous research":

2. The function of these mechanisms: Explore not prove:

Important here is to understand the real function of these mechanisms:

3. The Ruling Officer: Context and Quranic System:

Here comes the role of the main officer and ruler who governs the results of the use of these mechanisms and prevents them from slipping into self-interpretation or arbitrary:

Conclusion:

The mechanisms of structural reflection are "the analysis of letters, the bladder, the deconstruction of roots, the analysis of formulas, the reciprocal and the inverse... They are valuable tools and assistance in the journey of understanding the Qur'anic tongue. We must use them consciously and creatively to explore the deep semantic possibilities inherent in the structure of the word, but with caution and responsibility, with the constant emphasis that the context and the overall Qur'anic system are the arbiter and the decisive factor in accepting or rejecting any deduced meaning. It is a call for deeper and richer reflection, combining careful structural analysis with a guided submission to the Qur'anic text in its entirety, to reach a closer understanding of God's will.

The verbal approach: strict controls for managing the Qur'anic tongue

The verbal approach of Thabet Al-Nili: A strict approach to the Qur'anic system

Introduction:
The verbal approach, as presented in Thabet al-Nili's works "The Qur'anic System", is not just a method of interpretation but a fundamental shift in perspective towards the Qur'an. This approach assumes that the Qur'an is not just a text that conveys messages, but a divinely constructed and meticulously structured linguistic and conceptual system (a tight system). This methodology seeks to understand the Qur'an from within, based on its logic and internal structure, rejecting the application of external linguistic or exegetical rules derived from human thought and based on arbitrariness. Its primary goal is to reveal the true and objective system of the Qur'an, thus demonstrating its profound and accurate miracles.

Basic Hypothesis: The Qur'an as a Hermetic and Self-Sufficient System
The cornerstone of the verbal approach is the concept of the Qur'an as an ideal and self-sufficient system. This means:

  1. Tight internal consistency: Each element "letter, word, verse, structure" is meticulously laid out and is organically interconnected with others. There are no pointless repetitions, real contradictions, or arbitrary choices.

  2. Self-sufficiency: The Qur'an contains within it the keys to its interpretation. Its meaning arises from its internal structure and patterns, not primarily from external historical contexts, imposed grammatical rules, or later interpretations that are not based on its structure.

  3. Intentionality "intentional": Each linguistic choice is an intentional choice and carries a specific and precise semantic weight. There is no room for random variation or purely stylistic preference that does not affect the meaning. This inherent intentionality is the antithesis of linguistic arbitrariness.

Elaboration of key principles and rules:
Based on this basic premise, the verbal approach operates according to several interrelated principles and rules derived from them, many of which directly contradict traditional interpretive approaches:

  1. Principle: No absolute difference in the Qur'an "No difference in the Qur'an":

  2. Principle: inherent insufficiency of the recipient "insufficiency of the recipient":

  3. Principle: Heterogeneity from the words of the two creatures "Heterogeneity from the words of the two creatures":

  4. Principle: Submission to the Qur'anic system "Submission to the Qur'anic system":

  5. Principle: Self-identification "self-clarification":

  6. Principle: elevation, inclusiveness, governance and abstinence "elevation, comprehensiveness, governance, abstinence":

  7. Rule: Nullify the absolute tandem "Invalidation of matching":

  8. Rule: The unity of the basic meaning of one word "the unit of significance of one word":

  9. Rule: Invalidation of Estimate and Unsubstantiated Omission "Invalidation of Estimate and Omission":

  10. Rule: Invalidation of an arbitrary metaphor "Invalidation of a metaphor":

  11. Rule: Invalidation of multiple readings as fundamentally different meanings "invalidation of multiple readings":

Objectives and importance:
The verbal approach, through its strict application, aims to:

Conclusion:
The verbal approach is a demanding approach that focuses on the Qur'anic text and requires a deep respect for the divine nature of the Qur'an and its complex and elaborate structure. It challenges commentators to abandon arbitrary methods and subjective prejudices, and urges complete submission to the inner logic and linguistic precision of the Qur'anic system itself. He views the Qur'an not only as a source of guidance, but as the definitive, self-explanatory, perfectly coherent system – the key to understanding reality itself.

The Qur'an is a Qur'an: Comparing the Zahir and the Batin - the Key to Deep Understanding and Guidance

The Holy Qur'an is a deep sea, whose wonders do not expire and are not created on the abundance of response. One of the manifestations of its depth and richness is that its verses carry with them multiple layers of meanings, starting from the understandable phenomenon and extending to the deep interior. A true understanding of the Qur'an, as proposed by the method of deep reflection, is not complete by standing at one of these two levels, but requires a comparison "of the Qur'an" between them to reach the essence of guidance.

Apparent: The First Gate... She may be left alone

The "zahir" of the verse represents its direct meaning, which is indicated by the eloquent Arabic language in its immediate context. This level is necessary and indispensable, as it is the basis for understanding practical judgments, historical stories, and clear mental arguments. It is the gateway through which we enter the world of the verse, and it is "consistent and logical" as I indicated, providing a clear initial understanding.

However, sufficiency with the apparent alone can sometimes be misleading or inadequate at other times. Standing at the limits of the word without diving into its deep intentions may lead to a superficial understanding, or a literal application that departs from the spirit and ultimate purpose of the text. The apparent may hide behind it a deeper wisdom or a more comprehensive significance, and neglecting this dimension may make the understanding incomplete, and may even lead to its incorrect destination, and here it is true to say that "the apparent may go astray" if it is separated from its depth and interior.

Al-Batin: The Pacific Depth... Shines with contemplation

The "interior" of the verse, on the other hand, is the deepest, spiritual, indicative, or intentional meaning that unfolds to the contemplative after transcending the apparent surface. This subconscious is not a random or non-textual interpretation, but rather a "consistent and logical" meaning that stems from the heart of the verse and is closely related to it, but requires greater effort in reflection, connection, comparison, and purity of heart.

The inner is the one who reveals the hidden ruling, links the verse to the overall purposes of the Qur'an, and touches the conscience of the believer and elevates his understanding and faith. It is the level that offers true guidance, and makes the Qur'an influential on the soul and behavior, not just information to be recited or judgments applied by mechanism. The "inner guides" because it reveals God's deepest will and connects the apparent to his purpose.

The Qur'an and comparison: the key to "touching" the Qur'an

This is where the central concept I put forward comes in: "the Qur'an" or comparison. In addition to the well-known meaning of "from reading", it may also refer to the "Qur'an" in the sense of combining and comparing its verses, between their appearance and their interior.

How is this comparison made? You start by contemplating the apparent first. The inner cannot be reached by jumping over the outward, but by understanding and contemplating it deeply. It is this contemplation of the apparent that opens the door to the foresight of inner meanings. When the deep meanings begin to shine, the contemplative conducts a process of "marriage" and constant comparison:

It is this comparison that ensures that esoteric understanding is not merely an illusion or a whim, but an enlightened understanding emanating from the text itself. It is what allows us to "touch the Qur'an" in a real way, that is, to touch its essence and guidance, and this can only be done by those who first contemplate the zahir, and then compare it with the inner to which it was revealed by the grace and management of God. The comparison "Qur'an" is the bridge that connects the misleading phenomenon alone, and the guiding batin.

Conclusion:

Understanding the Qur'an as a system of apparent and inward, and adopting the method of comparison "the Qur'an" between them, is the way of deep understanding and true guidance. The apparent is the starting point and the material of contemplation, the inner is the guiding depth that shines with the light of contemplation, and the comparison "the Qur'an" is the tool that ensures balance and consistency and reveals the "best and deepest" meaning. Whoever wants to touch the guidance of the Qur'an, let him begin by contemplating its appearance, and then seek with a sincere heart and a thinking mind to compare it with its interior, so that the light of the apparent and the light of the inner will meet him in an integrated and guiding Qur'anic system.

"Gates of Heaven": The keys to the name and the pen to understand the universe and the Qur'an "A reading in the connotations of transcendence and perception"

Introduction:

When the word "sky" is used in the verses of the Qur'an, is it only referring to the sprawling physical space above us, with its stars and galaxies? Or does this term, rich in its linguistic root "SMO" denoting elevation and elevation, have deeper symbolic and moral dimensions, referring to higher levels of existence, knowledge and perception? Verses such as "Do not open the gates of heaven for them" "Al-A'raf: 40", "In heaven is your livelihood and what you promise" "Al-Dhariyat: 22", and "O jinn and mankind, if you can execute from the countries of the heavens and the earth, then do not execute except with authority" "Al-Rahman: 33", invite us to go beyond literal reading, and contemplate "heaven" as a symbol of the sublime worlds of knowledge and spiritual elevation, using the jurisprudence of the Qur'anic tongue to explore these connotations.

1. Sky: symbol of transcendence and cognitive transcendence

The linguistic root "x m o" from which the word "sky" is derived carries the meaning of height, elevation and height. Hence, "heaven" in the Qur'an can be understood not only as a physical entity, but also as an abstract concept that represents:

The "seven heavens" mentioned in the Qur'an may refer to these multiple layers or levels of existence and knowledge, which require effort to rise through them.

2. "Names": keys to understanding

The beginning of the journey of cognitive elevation was with God's teaching to Adam: "And Adam taught all the names" (Al-Baqarah: 31). This teaching, as the linguistic root "SMF" of the word "name" (meaning sign and attribute) suggests, was not merely knowledge of words and names, but an awareness of the features, essences, and characteristics of things that distinguish them and determine their function and relationship to others in the hermetic system of creation. The knowledge of these "names" or "attributes" is the basis of true science, and it is the first key that opens the doors to man to understand the universe and deal with it consciously and wisely, and the first door to the heavens of knowledge.

3. "Pen": the tool of pruning, discrimination and the miraj of science

If "names" are the keys to understanding, then the "pen" is the tool and methodology for using these keys. The Almighty's saying: "Who taught with the pen" "Leeches: 4", refers not only to writing, but to a deeper process of "pruning" – that is, trimming, distinguishing, separating right from wrong, right and wrong, essence and presentation. Pen in this sense is:

Access from the "countries of the heavens and the earth" mentioned in Surat Ar-Rahman is not only by physical force, but also needs "authority", and the greatest authority is the authority of science and knowledge, which is acquired through the approach of "the pen" "pruning, research and discrimination".

4. Conditions for opening the "gates of heaven"

Access to these lofty realms of knowledge and insight is not available to everyone without conditions. Verse "Those who lie about our signs and are proud of them will not have the gates of heaven open for them... ﴾ "Norms: 40" explains the main contraindications:

Conclusion:

In the Qur'anic perspective, "heaven" is a symbol of transcendence and transcendence, not limited to the physical space but extends to the horizons of knowledge, wisdom and closeness to God. The keys to these heavens are the perception of the "names" of things, their characteristics and truths" through the "pen" approach of "research, discernment and mental pruning". The prerequisite for opening these doors is freedom from the shackles of passion, arrogance and denial, sincerity of faith, cognitive humility, and the relentless pursuit of the "intelligence" of understanding and insight. It is a renewed Qur'anic call for every human being to raise his gaze and vision towards "heaven", and to rise in the degrees of knowledge and knowledge, to find in it his promised spiritual and cognitive livelihood, and to achieve the purpose of his existence in this life and beyond.

Understanding the Qur'an between the authenticity of context and the vitality of reflection: towards a conscious reading that transcends the projections of late consciousness and draws inspiration from the text itself

Introduction:
The Holy Qur'an, this clear and guiding light to the right path, was not revealed in a single sentence, but rather a revelation from a wise Hamid to the heart of the Prophet Muhammad (peace and blessings of Allaah be upon him), scattered over a period of twenty-three years. This gradual download, which is accompanied by the events, requirements and conditions of an emerging nation, is the cornerstone of a correct and sound understanding of God's words. Recognizing this fact, along with the importance of deep linguistic reflection from within the text, invites us to review our methodologies for dealing with the Qur'an and its exegetical heritage. And free the mind to explore its meanings in line with the challenges of the times, while being careful of the projections of late consciousness.

First: the context of the descent – the indispensable basis for a correct understanding

The Holy Qur'an did not come to address a vacuum, but was revealed in an Arab environment with a certain culture, tradition and language. Revelation interacted with this environment, correcting their beliefs, polite their customs, and establishing a new value system. Understanding this interactive dynamic is essential to understanding the semantics of many verses.

The danger of late consciousness projections:
As the centuries pass and we distance chronologically from the age of prophecy, we are at grave risk, which is our unconscious tendency to interpret Qur'anic verses from the perspective of our current consciousness, our lived experiences, and our concepts influenced by historical and cultural contexts very different from the context of revelation.

The importance of understanding the first:
The Prophet (peace and blessings of Allaah be upon him) lived the moment of revelation, understood the purposes of the verses, and applied them. The honorable companions conveyed their understanding and application, which constitutes a basic reference. Staying away from this source increases the likelihood of falling into projections.

Overcoming projections:
This requires a conscious effort to understand the historical and cultural context, reflect on the language of the Qur'an as understood by the early ones, and use approved interpretations that are based on knowledge of the Sunnah of the Prophet and the sayings of the Companions. The unity of Qur'anic discourse requires looking at the verses in their original temporal and spatial context, recognizing that the guidance and generality of the Qur'an goes beyond that, but the initial understanding of the semantics must proceed from that context. Although the Qur'an addresses a specific group at a specific time, its principles are universal, and reaching their depth requires understanding the discourse. In its first context.

Second: Linguistic reflection from within the text - towards an interpretation that breathes with the times

Besides understanding the context of the revelation, the importance of deep linguistic reflection on the Qur'anic text itself comes as a basic starting point for understanding. This invites us to rethink the methodology of the contemporary Muslim's treatment of the Qur'anic text, an epistemological break with the idea of monopolizing interpretation by previous generations, and activating the individual mind and current consciousness in understanding the words of God.

The Unholiness of Human Interpretation:

"My Interpretation": Restoring the Centrality of the Individual Mind:
The Call for the Individual's Dependence on His Own Interpretation: "My Interpretation is what my mind and conscience are comfortable with and what is appropriate for the times in which I live." It is a restoration of confidence in the contemporary Muslim mind as a tool of understanding, based on its reality and developments. This does not mean ignoring heritage, but rather not considering it as a final authority, prioritizing "the conviction of reason and the peace of conscience" and compatibility with the requirements of the times.

The Qur'an and interaction with reality: From yesterday to today:
Just as the Qur'an interacted with the reality of its revelation (as shown in the reasons for its revelation), Muslims today must interact with it based on their reality, and interpret it to meet the needs of their time. This may call for a distinction between religious aspects with extended validity and others that may be linked to specific historical contexts, while remaining devotional value.

Open Call for Interpretive Creativity:
The absence of a comprehensive official or prophetic interpretation is an invitation for everyone to participate: "Whoever strives hard and makes mistakes has reward, and whoever strives and makes mistakes has reward." This encourages a transition from memorization and indoctrination to understanding, reflection, and creative interpretation. It is a call to produce "a new interpretation consistent with our minds and times," demonstrating the validity of Islam and the ability of the Qur'an to provide a "conceptual illustration" of renewed human issues.

Conclusion: Towards an integrated and vital understanding
Awareness of the impact of the context of revelation and the importance of avoiding the projections of our late consciousness, along with the call to activate linguistic self-reflection from within the Qur'anic text, is not an intellectual luxury, but a methodological necessity to understand the Qur'an as God intended. It is key to avoiding distortion and misinterpretation, and to reaching true guidance. It is a call not to "degrade our abilities" by blindly surrendering our minds to the past, and to assume our responsibility as the sons of this age in questioning the Qur'an and extracting its treasures in a way that illuminates our paths and keeps pace with our challenges. Thus, they emphasize the vitality of the text and its renewed ability to address all times and places, through an understanding that starts from the first context and interacts with contemporary reality.

Towards a deeper understanding of the Qur'an: reflection as a method to reform understanding and overcome problems

Introduction:

The Holy Qur'an, the miraculous word of God, is a book of guidance and light revealed to all people. However, the reader may encounter, especially in our time, some verses that at first glance seem contrary to common sense, or with other verses, or with God's universal laws, or may even be exploited to justify misconceptions such as superstition or extremism. Does this mean that there is a defect in the Qur'anic text itself? God forbid. Rather, these apparent problems are, in fact, a divine call to deeper reflection, a sign of indicates that our superficial or inherited understanding may be the source of the flaw.

Signs that call for deep reflection:

When we find a verse that appears to appear:

  1. Contrary to common sense: it seems harsh or illogical at first glance.

  2. Contradictory to other verses: within the framework of the overall Qur'anic system that emphasizes mercy, justice and wisdom.

  3. Exploited to justify unacceptable concepts: such as superstition, coercion, or unjustified violence (terrorism).

  4. Contrary to God's universal laws: which we perceive by reason and experience.

  5. It contradicts the principles of mercy and divine justice that are the basis of the mission.

  6. Vague or ambiguous: so that it is difficult to understand what is meant by it clearly.

These are not signs of weakness in the text, but rather "warning signs" or "road signs" that push the sincere contemplative to pause and think deeply, and to search for the most accurate and most consistent meaning with the spirit and supreme purposes of the Qur'an. It is an invitation to transcend literal or superficial understanding that may have been influenced by historical or cultural accumulations or even minor distortions in reading or transmission.

The methodology of "reform" by understanding and reflection:

"Repairing" understanding does not mean changing the text, but rather correcting our perceptions and removing the barriers that prevent us from reaching the intended meaning. This requires a conscious methodology based on:

  1. Deep reflection "expansion and breadth of understanding": not only the first meaning that comes to mind, but rather research the root of the word, the context of the verse within the surah, the general context of the Qur'an, and linking the verses to each other to form an integrated picture.

  2. Freedom from passion and arrogance: approaching the text with a sound heart and an open mind, without prejudices or a desire to twist the neck of texts to agree with personal or sectarian opinions. Recognize that human understanding is deficient and developing.

  3. Using the Arabic tongue shown: Understanding the semantics, roots and derivations of words as they were understood at the time of the revelation of the Qur'an, with attention to the nuances between the apparent synonyms. "This is what she focuses on in the curriculum of "Fiqh of the Qur'anic tongue"."

  4. "A point that needs caution" Back to the origins of Qur'anic painting: Some believe, as I have indicated, that looking at the first Ottoman drawing before adding diacritics, dots, and xiphoid alphas may open the door to the possibilities of other reading that were intended or possible, and that some subsequent additions "originally intended to facilitate and standardize reading" may have obscured deeper meanings or led to the preponderance of one reading over another inconclusively. This approach requires high specialized knowledge and extreme caution so as not to lead to chaos in reading or denial of mutawatir. A distinction must be made between scientific research in the history and drawing of the text, and the change of stable frequent reading.

  5. Integration with reason, instinct and the laws of the universe: A correct understanding of the Qur'an does not contradict explicit reason, common sense, or God's fixed laws in the universe. If there seems to be a contradiction, it is likely that the defect in our understanding of the text or in our understanding of reason/instinct/sunnah, which calls for further research and reflection.

Conclusion:

Dealing with seemingly problematic or ambiguous verses is not to escape or interpret them arbitrarily, but as a divine invitation to delve into the sea of Qur'anic meanings. It is an opportunity to rise in the "heavens" of understanding, using the tools of the "name" "understanding the facts of things" and the "pen" "the method of discernment and research", armed with piety and detachment from fancy. This effort to "reform understanding" is in itself worship and purification, and it is the way to reach the certainty and tranquility that is the "paradise" of the believer in this world and the hereafter.

The Qur'an is a "saying", not a "text": towards a deeper understanding of its linguistic system

We have always dealt with the Holy Qur'an, the miraculous book of God, using the term "Qur'anic text". Although the term is common in academic studies and public discourse, a pause for reflection on how the Qur'an describes itself reveals a more accurate and profound term: "saying." The transition from understanding the Qur'an as a "text" to perceiving it as a "saying" is not just a change in vocabulary, but a shift in perspective that opens up new horizons for understanding its unique linguistic system and receiving its divine message.. (الدكتور عمر شفيع)

Limits of the term "text"

The word "text", in its common sense, is often associated with a written code, with a relatively rigid structure that can be analyzed and deconstructed. This term may suggest an emphasis on the written physical form at the expense of other dimensions of the Qur'an, such as its heavenly nature, its inspired origin, its reception and audible revelation, the importance of its recitation and recitation, and its profound spiritual and psychological influence. It is also a term imported from other fields of knowledge, and may not fully reflect the specificity of Qur'anic revelation.

"Saying": the authentic Qur'anic term

When we contemplate the Qur'an, we find that it refers to itself and its components over and over again using the root "s and l" and its derivatives. These references are not fleeting, but reveal essential dimensions of the nature of the Qur'an:

  1. Saying with weight and weight: Allah Almighty describes His revelation to His Prophet by saying: "We will cast heavy words on you" (Al-Muzzammil: 5). This "weight" is not only material, but a weight in meaning, in influence, and in the responsibility that entails it. It is a saying that has its own presence and authority.

  2. The connected and coherent saying: The Almighty says: "We have reached them to say that they may remember" "Al-Qasas: 51". This verse refers to a unique characteristic of the Qur'an, namely that the "saying" in it is not isolated islands, but a continuum system, a spider web of meanings and connotations where they interpret and complement each other. This requires a contemplation approach based on "communicating the saying" and not just analyzing separate parts.

  3. Effective and verified saying: "Saying" in the Qur'an is not limited to being just words that are said, but rather a saying that has effectiveness and impact in reality. This is evident in the conjunction of saying the truth and verification: "It is right to say against most of them, for they do not believe" "Yes: 7", "And Allah has the truth in His words" "Jonah: 82", and "Allah will confirm those who believe in the firm saying in this life and in the hereafter" "Abraham: 27 ". Saying here is an active force, proving, verifying and evaluating the argument.

  4. Diverse and directed saying: The Qur'an describes different types of saying according to the context, addressee and goal: "well-known saying" "women: 5, parties: 32", "good saying" "women: 9, parties: 70", "eloquent saying" "women: 63", "generous saying" "Isra: 23", "soft saying" "Taha: 44". This diversity shows that the saying is not just abstract information, but a living discourse, shaped and adapted to effectively perform its specific function.

  5. Saying as a basic building unit: Even the smallest components of a verse can be considered a "saying", a unit that carries significance within the larger context of the verse and the Qur'anic complex. This emphasis on the "qawla" as a basic unit preserves its form, sound and internal interdependence as stated in the Qur'an.

The repercussions of understanding the Qur'an as a "saying"

Adopting the perspective of "saying" rather than "text" has important implications for how we approach the Qur'an:

Conclusion

The return to the use of the term "saying" used by the Qur'an to describe itself is an invitation to rediscover the depth of this great book. It is a step towards a more accurate understanding of his miraculous linguistic system, and a deeper interaction with his eternal message. When we treat the Qur'an as a heavy, connected, active, and diverse divine "saying," we pave the way to receive its gift and light more fully, and allow its purposes to be reflected in our lives and understanding more deeply and authentically.

Understanding Quranic Stories: Transcending Historical Narrative to Horizons of Lesson and Symbolism

Introduction:
The Holy Qur'an, with its miraculous style and clear statement, presents stories and proverbs not just as a historical narrative of past events, but as a unique educational approach aimed at drawing lessons and gifts for successive generations. Dealing with these stories in isolation from their lofty ends, or sufficiency with their literal appearance, loses us many of their treasures and obscures their lights. Therefore, understanding the Qur'anic methodology in presenting stories, and transcending superficial interpretations, becomes necessary to draw inspiration from their deep and lasting message.

1. Quranic stories: For the lesson and exhortation, not for detailed history
, God Almighty mentions the stories of previous prophets and nations, and sets proverbs to consider people and think, as in the Almighty's saying: {God struck an example of a man in whom there are partners who are intertwined and a man who is peaceful to a man, are they equal, for example, praise be to God, but most of them do not know} [Az-Zumar: 29]. The focus is on the points of lesson and the aspects that affect the achievement of the educational goal, rather than on the precise historical details that do not serve this purpose. The Qur'anic stories, even those that seem to have a specific historical character, often serve as a symbolic mirror of human existence, addressing the struggles of the human soul and the dynamics of society at all times and places.

2. Deep Understanding Methodology: Transcending Literalism to Symbolism and Structuralism
The omission of the symbolic and structural methodology of the Arabic tongue and adherence to superficial literal reading is what opens the door to misunderstanding or freezing the text in a narrow historical framework, emptying it of the essence of its deeper, most lasting and influential message in our contemporary life.
Deep understanding requires:

3. Multiple perspectives in one story: "Three-dimensional photography" It
is remarkable in Quranic stories that one story may be presented in multiple surahs, but not with boring repetition, but with a focus on different aspects, providing additional details, and using various rhetorical methods. This diversity can be likened to "three-dimensional depiction of the event". Each surah presents a different angle of view of the story, highlighting certain aspects that may not be prominent in another. When we combine these multiple narratives, we have a more complete and comprehensive picture of the event and its various dimensions.
The goal of this diversity is not just to tell the story, but to draw various lessons and lessons.

Practical example: The story of Moses - peace be upon him - in Surat Taha and the stories
This style is clearly reflected in the presentation of the story of Moses (peace be upon him):

The goals of this diversity are clear: Surah al-Qasas aims to show how God prepares His servants, while Surah Taha aims to emphasize the importance of monotheism, worship, and the power of truth. When "collecting and comparing the narratives of the story in the two surahs", we discover additional details and deeper meanings, as the difference in focus and detail is not a contradiction, but rather an integration that serves the overall purpose of the story in each surah.

4. Linguistic and cultural interaction with the Qur'anic text: the limits of outsourcing The
Holy Qur'an was revealed in a clear Arabic tongue, and understanding the language and culture of the Arabs in the era of revelation is an important element in interpretation. However, linguistic and cultural knowledge "outside" from the Qur'anic text itself must be used with caution and within clear methodological boundaries:

5. Application of the symbolic method: "Hoopoe of Solomon" as a model
in the story of the Prophet Solomon and the Queen of Sheba, highlights the role of "hoopoe". Is it just a bird? The approach of the Qur'anic "jurisprudence of the Qur'anic tongue", which considers Qur'anic names as attributes and functions, invites us to go beyond literal understanding:

Conclusion: The
"Hudhud of Solomon", through the perspective of the "jurisprudence of the Qur'anic tongue", goes beyond being a bird to become a symbol of the function of reconnaissance and revealing facts. Similarly, studying Qur'anic stories through multiple perspectives, focusing on lesson and symbolism, and collecting their various narratives, is a critical approach to a deeper understanding of God's words. It reveals the ingenuity of the Qur'anic style, enriches our understanding of the lessons learned, and makes us reflect on God's wisdom in choosing the most influential pedagogical methods. The deeper we study the story from different perspectives, the more we go beyond literalism to symbol, Using the Qur'anic Arabic tongue as a basic tool of understanding, the more complete the picture becomes clearer, the more insight and guidance we will become.

Towards a comprehensive Quranic vision of the world: the role of the Quranic Arabic tongue in building it

In an effort to go beyond mere renewal of religious discourse, the concept of the "Qur'anic Arabic tongue" emerges as a methodological tool aimed at the deepest and most comprehensive: building a "comprehensive Qur'anic vision of the world." This vision is not just a theoretical conception, but an integrated system based on revelation to illuminate the paths of life and establish the future of the nation. What is this vision, and how does understanding the Qur'an with its linguistic and kinetic depth contribute to its formation?

What is the Qur'anic vision of the world?

It is simply the holistic view of existence – the universe, man and life – through the lens of the principles, values and concepts established by the Holy Qur'an. It is a vision rooted in divine revelation, characterized by intrinsic characteristics that make it unique and complementary:

  1. Monotheistic at the core: based on the absolute belief in the oneness of God Almighty, and that everything in the universe, from the atom to the galaxy, is subject to His will and will, which frees man from the bondage of passions and creatures.

  2. Ethical-oriented: Places lofty moral values such as justice, charity, compassion, honesty and honesty at the heart of individual and collective life, as the basis for the goodness and stability of society.

  3. Horizon Humanity: Honors man and preserves his freedom and dignity, and emphasizes the inherent equality of all human beings regardless of their ethnic, linguistic or religious differences, as piety is the only criterion of differentiation with God.

  4. Scientific orientation: Do not oppose science and do not fear research, but rather urge them and consider them ways to know God and realize His greatness in creation. She believes that true science cannot contradict true revelation, but rather complements and confirms it.

  5. Curriculum realism: Do not run away from reality or ignore its challenges, but seek to understand it in depth and analyze it, and then work to change and develop it for the better, guided by Quranic principles and values.

  6. Balanced purposes: harmoniously combines the requirements of this world and the realities of the hereafter, between the needs of the body and the aspirations of the soul, between the rights of the individual and his responsibilities towards society, and between rights and duties, so there is no excess or negligence.

  7. Optimistic future: It spreads hope and cultivates optimism in souls, believing in the ability of man to achieve goodness, happiness and success in the two worlds, provided that he is upright in the guidance and success of God.

The role of the "Quranic Arabic tongue" in building this vision:

If these are the features of the desired vision, the "Qur'anic Arabic tongue", as a method for understanding the divine text, plays a pivotal role in its construction and rooting. His contribution is manifested in several aspects:

Conclusion:

The "Quranic Arabic tongue" is not just a linguistic or exegetical tool, but the key that paves the way towards building a comprehensive Qur'anic vision of the world. This vision is not an intellectual luxury or an abstract theory, but rather a civilized necessity and a beacon that illuminates the Islamic Ummah's paths of its path, and a solid foundation on which to build its future edifice. It is a vivid call to work hard, to change reality for the better, and to lay the foundations of a new human civilization, whose light and strength are inspired by the eternal values and principles of the Qur'an.

The Inexhaustible Sea of Meanings: The Layers of Significance in the Qur'anic Word and the Vitality of Renewed Contemplation

Introduction: Beyond the Spoken Letter

When we read the Holy Qur'an, do we deal with rigid words with a monolithic and limited meaning, or do we dive into an ocean in which each word is a living organism that breathes multiple meanings, and every verse of the sea is full of latent pearls? Believing that the Qur'an is the miraculous word of God requires us to recognize the richness of its connotations and the depth of its layers. This richness is not just a linguistic possibility, but an essential characteristic that makes the Qur'anic text a living and renewed discourse, capable of addressing each generation and each age in its own language and needs.

First: The Qur'anic Word – A Multifaceted Jewel

The word in the Qur'an is not just a superficial tool of communication, but a delicate construction that carries with it multiple levels of meaning:

  1. Apparent level (near/physical meaning): It is the direct linguistic meaning that comes to mind when hearing or reading a word. This level is necessary as a starting point, but it is not the end. The word "sky" ostensibly refers to the space above us, and "earth" to the planet on which we live.

  2. Subconscious level (deep/moral/symbolic): Behind this phenomenon lie deeper layers of significance. "Heaven" may symbolize spiritual elevation, horizons of knowledge, or a source of moral sustenance and guidance. "Earth" may symbolize materiality, limitation, or field of action and testing. This level requires deeper reflection, a connection to the multiple contexts of the word in the Qur'an, and an understanding of its linguistic origins.

  3. Indicative level (pleasant/suggestive meaning): Sometimes, a word or even the way it is drawn carries gentle cues and subtle suggestions that are only visible to the contemplative and insightful contemplator. It may be in the choice of a word without its apparent synonym, or in the introduction of another word and delay, or even in the characteristics of Ottoman painting, signs that illuminate hidden aspects of meaning.

Second: Contemplation – the key to diving in the sea of meanings

If the Qur'anic word is sea, contemplation is the systematic dive to extract its treasures. Contemplation is not just a passing reading, but a mental, hearty, and spiritual process that includes:

Third: The Qur'an – an updated mention of each era

One of the greatest manifestations of the miracle of the Qur'an is that it is a living text that does not wear out on the abundance of response, and its wonders do not end. As time progresses, human knowledge develops and their challenges are renewed, the Qur'an reveals new aspects of its guidance and meanings that meet the needs of that age:

  1. Flexibility of Quranic pronunciation: Quranic words, with their depth and layers, are likely to be understood by each generation to suit their level of awareness and perception, without this departing from the framework of the general meaning that God intended.

  2. Renewed reflection ("updated remembrance"): Contemplators come in every age, deriving from the same verses and words "updated" meanings and radiances (new to them and those who preceded them in some aspects), enriching understanding and deepening faith. This is not an innovation in religion, but rather a revelation of some of the treasures that God has deposited in His words.

  3. Satisfying the desire and reading of each age: Each age has its own "reading" of the book, in the sense that it focuses on certain aspects of Qur'anic guidance commensurate with its existential and epistemological questions and civilizational challenges. The Qur'an addresses issues of science, the universe, society, ethics and the soul, and in each age some of these issues are more prominent, and contemplators find in the Qur'an satisfactory answers and inspiring insights.

  4. Consistency despite renewal: This renewal of understanding does not mean contradiction or rupture with origins. "Updated" meanings must be consistent with the Qur'an's jurisprudence, general principles, and the origins of the Arabic language, otherwise they are perverted.

Conclusion: An endless journey of reflection and discovery

Treating the Qur'an as a book with multiple layers of meaning, believing in its vitality and ability to address each age, opens the door to an endless journey of reflection and discovery. Every word is an invitation to dive, and every verse is a universe of meaning. Continuous systematic reflection, individually and collectively, is the way to enrich our understanding of God's book, renew our connection with it, and draw inspiration from its gifts to meet the challenges of our lives and build our future on the foundations of light and wisdom.

The living Qur'anic word: How does the divine text address every reader and every time?

Introduction: Does the Qur'an have one fixed meaning or meanings that unfold?

The question is frequently asked about the nature of meaning in the Qur'an: is it a fixed and closed entity, whose understanding has been exhausted by previous generations? Or does the Qur'anic text carry with it a renewed vitality, allowing it to address every reader at all times and places in a language that he understands and touches his reality? The answer lies in understanding the unique nature of the Qur'anic word and the importance of reflection as a continuous process to uncover the layers of its meanings.

First: The Qur'anic Word: Between Apparent Stability and Semantic Depth

The Qur'anic word, in its drawing and pronunciation, seems fixed and definite. But this apparent constancy hides behind it an enormous semantic depth:

Second: Contemplation: The Journey of Revealing the Vitality of the Text

Contemplation is not just a superficial understanding, but an interactive process between the reader and the text, aimed at revealing these multiple layers and realizing the vitality of the Qur'an:

Third: The Qur'an Addresses Every Age: Renewal of Meaning and Meeting of Needs

The vitality of the Qur'anic text is reflected in its ability to address each age and meet its intellectual and spiritual needs:

  1. Universality of issues: The Qur'an deals with major human issues (faith, ethics, justice, society, the universe, the soul) which do not wear out and are not limited by time or place.

  2. Responding to emerging challenges: As civilizations evolve and new challenges emerge, contemplators find in the Qur'an general principles and rules from which solutions and visions can be inspired by these challenges. The verses of Shura, for example, can be derived from them in every age what suits the development of political and social systems.

  3. "Reading the Age" of the text: Each generation reads the Qur'an from the perspective of its reality and challenges. This "modern reading" is not a change of the text, but rather a shedding light on aspects of its guidance that were less prominent in earlier eras, or the discovery of new applications of its fixed principles. For example, in the age of scientific discoveries, contemplators find in the verses of the universe signs that correspond to these discoveries, increasing their faith and certainty.

  4. Updated and non-stop remembrance: Deep reflection produces an "updated" understanding (in a renewed and current sense) of the meanings of verses and words. This new understanding is not a novelty, but the fruit of a vivid interaction between the immortal text and the evolving human mind, which makes the Qur'an always new and influential.

Conclusion: An Open Call for Living Contemplation

The Holy Qur'an is not only a historical book read to learn about the past, but it is a living divine discourse, which interacts with its reader, and reveals the layers of its meanings to everyone who comes to it with an open heart and a thoughtful mind. Belief in the multiplicity of levels of meaning in the Qur'anic word, and in the importance of continuous reflection, is what ensures that the Qur'an remains a guiding light for every generation, meeting its needs, answering its questions, and leading it towards a deeper understanding of life, existence and the purposes of the Creator Almighty. It is an open invitation to every Muslim to participate in this journey. Blessed is the living and renewed contemplation.

Summary of the second chapter: The Quranic Arabic tongue - founding characteristics and principles

This chapter presents the cornerstone of the "Jurisprudence of the Arabic Quranic Tongue" approach, emphasizing that the language of the Qur'an is not just a vessel of meaning like changing human languages, but rather a clear divine tongue, with a tight internal system and unique characteristics, which requires dealing with it with a methodology derived from within it for a deeper understanding of the will of God Almighty.

In this chapter, we have established the fundamental principles that govern and distinguish this tongue:

  1. The unity and coherence of the Qur'anic text: We have shown that the Qur'an is an integrated structure that interprets each other, and that understanding any part of it is not complete without linking it to the overall system and its multiple contexts. "3.3 "

  2. The multiplicity of layers of meaning and the negation of complete synonymy: We confirmed that the Qur'anic word is a living organism that carries multiple layers of meaning "apparent and inward, sensory and moral, kinetic and cosmic", and that each word has its own unique imprint and connotation that denies the existence of a perfect correspondence with another word, which calls for diving into the nuances. "3.4 "

  3. The tightness of the Qur'an and the relativity of similarity: We explained that the entire Qur'an is tight in its linguistic structure and semantic system, and that "similarity" is not an original ambiguity in the text, but rather a relative matter related to the multiplicity of layers of meaning or structural similarity that calls for reflection and response to the courts "semantic origins of letters, Mathani and total principles". "3.5"

  4. The intentional principle and transcending arbitrariness: We rejected the principle of absolute arbitrariness in the Qur'anic language, stressing that every letter, every word and every composition was chosen with a divine intention to achieve a specific connotation, and that there is an essential link between pronunciation and meaning, form and function in this tongue shown. "3.6"

  5. Mechanisms of structural reflection as tools of exploration: We presented a set of methodological tools "analysis of letters, bladder, deconstruction of roots, reciprocal and inverse... Not as absolute methods of interpretation, but as mechanisms for exploring the deep semantic possibilities inherent in the structure of the word, provided that its consequences are always put to the test of the Qur'anic context and system. "3.7"

  6. The verbal approach and its strict controls: We established a strict verbal approach that controls the process of reflection and protects it from slipping, based on basic principles such as unity of significance, negation of deletion, appreciation and absolute metaphor, and considering the text as complete by itself, while emphasizing the need to compare the apparent and the inner and complementarity between them. "3.8 "

These principles and characteristics – the unity of the text, the multiplicity of layers, the negation of conformity, the relative tightness and similarity, intentionality, the controls of the verbal method and the comparison of the zahir and the batin – are not separate ideas, but are woven and integrated to form the contours of the "jurisprudence of the Qur'anic Arabic tongue". This jurisprudence does not provide a definitive interpretation, but rather gives the contemplative tools, methodology and vision to deal with the Qur'anic text in a deeper, more original and objective way.

It should be noted that this book represents the second building block in a series aimed at establishing and applying this jurisprudence. It complements the first book: "Anwar al-Bayan fi Drawing the Ottoman Qur'an: Revealing the Secrets of the Tongue" focuses on the linguistic and rhetorical aspects inherent in drawing the Ottoman Qur'an, and opens up horizons for a deeper and more accurate understanding of the Holy Qur'an.

The third book, "Contemplation in the Mirror of Drawings", focuses on the methods of contemplation and the role of the original manuscripts as a witness and an additional tool in this reflection, and the sixth book, "Towards Conscious Contemplation", which provides practical evidence for the application of these principles in understanding the Qur'an and its interaction with the modern era.

The ultimate goal of the "jurisprudence of the Qur'anic Arabic tongue" is to enable the Muslim to rediscover the book of his Lord, dive into the sea of its meanings, and draw inspiration from his guidance and light directly and authentically, away from superficial interpretations or arbitrary interpretations, in order to reach an understanding in which the mind and heart harmonize with the miraculous words of God.

Chapter Three: Secrets of the names of letters and their cosmic and Quranic connotations

"Analysis of singular letter names from A to Z: keys to structure and meaning"

Introduction: From sound and drawing to name and secret

In the name of God we begin, and with Him we seek help, pray and greet the one to whom the revealed Book was revealed.
In this chapter, we present a systematic vision that takes us a deeper step into the Qur'anic reflection, moving from looking at Arabic letters as sounds to be spoken and drawings to writing, to diving into the connotations of the "names of letters" themselves "A, B, C..." As essential units and essential keys to understanding the deep structure of the dear book of God and its eternal messages. It is an invitation to explore the "jurisprudence of the Qur'anic Arabic tongue" in its origin and origin.

Why letter names? And what is the secret of this focus?

The Holy Qur'an is not just words recited, but is "the best hadith is a similar book Mathani" "Az-Zumar: 23", a linguistic and cognitive divine construction, "a book whose verses were wiser and then separated from the hands of an expert sage" "Hud: 1". This precision and detail requires that each element of it, however precise it may seem, has its function and purpose, including the letters that are the first building blocks of this miraculous construction.

Proposed reflection methodology: Quranic - linguistic - integrative

To explore this rich world, we rely on an integrated methodology based on the following controls:

  1. The Qur'an is the source and the ruler: starting from the certainty that the Qur'an is the supreme authority and the final ruler. He is the one who reveals his secrets himself to those who manage them sincerely, and he is the one who is preserved from any falsehood: "Falsehood shall not come to him from his hands, nor from behind him, a revelation from a wise Hamid" (Chapter: 42). Any deduction of the significance of a letter must be presented to the overall Qur'anic system to verify its consistency.

  2. Deep reflection and structure of the text: the belief that the Qur'an, with its divine and hermetic tongue, may use deep structures and semantic "symbols" that go beyond superficial understanding. The required reflection is the one who dives into these structures, realizing that reducing the Qur'an to a materialistic literal understanding may lose the text much of its richness and depth, while being careful not to abuse.

  3. The Beautiful Names of Allah as a reference for the essential meanings: Referring to "The Most Beautiful Names" "Al-A'raf: 180" as a reference for understanding the cosmic meanings and higher attributes that may be reflected in the semantics of the names of the letters, as manifestations of those names and attributes in the world of statement.

  4. Language as a tool revealing structure: Utilizing the sciences of the Arabic tongue "phonetics, morphology, grammar, and even the shape and name of the letter" as tools that help uncover the possible structural and semantic links between the name of the letter, its sound, its shape, and its Quranic and contextual meaning.

  5. "Mathani" as structural keys: starting from a special reflection of the Almighty's saying, "We have brought you seven of the Mathani and the great Qur'an" (Al-Hajar: 87). The "Mathani" here may represent "along with other meanings" the basic structural rules or interacting literal pairs that form the structure of meaning in the Qur'an, the detection of which requires a special reflection in which the similarity refers to the arbitrator.

  6. Scientific humility and belief in the unseen: starting from recognizing the sanctity and greatness of the text, and dealing with it with the humility of the researcher and the faith of those who surrender to the unseen "those who believe in the unseen" (Al-Baqarah: 3), without claiming to possess the absolute truth or imposing arbitrary interpretations.

What will we review?

In the following pages, we will proceed, with God's help, to apply this methodology by:

Our Goal:

The goal of our hope is to open a new window on the rich sea of the Qur'an, and to provide additional tools for the contemplator to help him discover deeper layers of meanings, and increase his glorification of God's words and his awareness of his structural and moral miracles. It is not an alternative interpretation, but rather an invitation to a richer reflection and a more comprehensive understanding, which inspires further research into the "jurisprudence of the Qur'anic Arabic tongue", and brings us closer to understanding the letters as symbols that carry cosmic and Qur'anic secrets worthy of the words of the Creator of universes. God is behind the intention, and He guides the way.

The letter "A" and its name "Alef": the principle of existence, the axis of unity, and the beacon of integrity

Introduction:
Alif, the opening of the alphabet and the starting point of the Arabic tongue shown. It is not just the first letter counting, but the first origin in symbol and connotation. It carries in its integrity and apparent simplicity the secrets of initiation and unity, and in its name "Alef" is the key to intimacy and connection. It is the letter in which the greatest name of God is manifested, and on which the structure of the word and meaning is based. By contemplating its manifestations in the Holy Qur'an, contemplating its association with the Most Beautiful Names of Allah, and diving into its linguistic and cultural characteristics, we discover the dimensions of this pivotal letter.

(a) Basic "Quranic and Cosmic Connotations":

  1. The principle of beginning and origin ":

  2. The axis of unity and uniqueness ":

  3. The secret of familiarity and connection :

  4. The axis of integrity and stability ":

  5. After height and transcendence:

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role: It is highly multifunctional, it is a link and a cut, a vowel, a pronoun, a calling tool, an interrogative letter, a preference tool "I do", and enters into the composition of many tools and morphological formulas.

  3. Shape and writing: The simplest letters form a "straight line", making it a visual basis and fulcrum. The shape of the hamza and the diversity of its positions "A, E, E, E, A" give it flexibility in expressing different functions.

  4. Cultural and symbolic manifestations:

  5. In nouns and verbs: opens nouns with strong connotations such as "Ahmed" "praise", "safety" "security and tranquility", and verbs indicating initiation, giving and taking, "taking", "giving".

  6. In poetry: it has a pivotal role in weight and rhyme "Alif Al-Etlaq, Alif Al-Wasl, Al-Ruwi letter".

Summary:
The letter alif, with its name "alif", is the first letter of structure and meaning. It is the principle of existence, the symbol of absolute monotheism, the axis of integrity and elevation. It is the key to intimacy and connection, and the starting point of the word and thought. It is manifested in the Most Beautiful Names that denote primacy, oneness and exaltation. With its simple, upright form and extended basic voice, the alif represents the foundation on which every linguistic and existential structure rests, and the beacon that guides to the one origin.

The letter "B" and its name "B": the gate of initiation, the sea of blessing, and the isthmus of connection

Introduction:
Although the second letter is in the alphabet, it carries with it the secret of the actual beginning, as it is the gateway to access the worlds, and the key to seeking help from the Creator at every initiation. It is the character of blessing and growth, proximity and connection. Its lower point is like the mystery of existence, and its connected form is like a bridge of transit. By reflecting on its manifestations in the Holy Qur'an, reflecting on the names of Allah, and diving into its linguistic and cultural characteristics, we explore the dimensions of this foundational letter.

(a) Basic "Quranic and Cosmic Connotations":

  1. Initiation and use portal "Basmala":

  2. Symbol of creation, formation and appearance:

  3. Sea of blessing, growth and increase:

  4. Isthmus of connection, proximity and sticking:

  5. Statement, reporting and good news:

  6. Affliction and testing:

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "B, B, B, B":

  4. Cultural and symbolic manifestations:

  5. In Islamic philosophy, the sub-point has profound interpretations associated with the starting point of creation or hidden divine knowledge.

Summary:
The letter Baa, the gate of the basmala and the actual starting point, is a sea of meanings overflowing with blessing, creation and connection. He draws his strength from seeking help from God, and connects the creature to the Creator. It represents the appearance after latency, growth after sowing, and proximity after distance. The names of Allah such as Badi', Basit and righteousness are manifested in it. Its lower point is the secret of its existence and its starting center, and its shape is a vessel that embraces beginnings and connects worlds. It is the letter of action, composition and divine blessing.

The letter "T" and its name "Taa": the antidote to repentance, the crown of perfection, and the shield of piety

Introduction:
Taa, the third letter of the alphabet, is a letter that is soft and lighter compared to its strong counterparts "such as Taa", but carries high dynamism and the ability to express transformation, completeness and awareness. It is the antidote to repentance that restores the servant to his Lord, the crown of perfection that crowns works and graces, and the shield of piety that protects against slippage. It is a letter that interacts with time and with the human self in its quest for completion and return. His secrets are revealed by contemplating its occurrence in the Holy Qur'an, contemplating the names of Allah, and analyzing His name and form.

(a) Basic "Quranic and Cosmic Connotations":

  1. Repentance and Return "The Essence of Transformation":

  2. Completeness and completeness "the goal of the endeavor":

  3. Recitation and Follow-up "The Link of Revelation":

  4. Piety and Prevention "Shield of the Believer":

  5. Relay and succession "Fabric of Time":

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Form and writing "T, T, T, T/E":

  4. Cultural and symbolic manifestations:

Summary: The
letter Taa, with its name "Taa", is the letter of transformation and renewal through repentance accepted by God Almighty. It is a symbol of perfection and completeness in graces and works. It is the guide of following and reciting God's guidance, and the protective shield of piety. Its two upper points symbolize dualities, consciousness and reception. It is a letter that represents the constant dynamic in man's relationship with his Lord, his pursuit of perfection and a return to the pure origin.

The letter Thaa "w" and its name "tha": the seeds of steadfastness, the fruits of abundance, and the reward of reward

Introduction:
Thaa, the fourth letter of the alphabet, is a letter characterized by its frictional sound and the three dots that adorn it. It is not just an alternative to Sin or Taa, but carries a special semantic charge associated with deep stability, the multiplicity resulting from this stability, and the reward as a firm reward. It is a letter that combines internal stability and external extension, between the fixed seed and the spreading fruit. His secrets are revealed by contemplating its occurrence in the Holy Qur'an, contemplating the names of Allah, and analyzing His name, form and characteristics.

(a) Basic "Quranic and Cosmic Connotations":

  1. Stability and firmness "solid roots":

  2. Abundance and prevalence "ripe fruits":

  3. Reward and reward "steady harvest":

  4. Weight and material and moral impact:

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "w, w, w, w":

  4. Cultural and symbolic manifestations:

  5. In literature: used to express constancy, abundance or its own phonetic impact.

Summary: The
letter Thaa, with its name "Thaa", is a letter that is rooted in stability and firmness, but at the same time extends its branches to bear the fruits of abundance and spread. It symbolizes the permanent reward and the reward deserved. His three points are a visual embodiment of this multitude and a symbol of confirmation of constancy. With its soft and diffuse voice and firm form, Thaa connects the fixed seed with the multiplying fruit, and between hard work and its remaining reward.

The letter "C" and its name "C": the attraction of the plural, the majesty of beauty, and the jihad of the prey

The letter "C" and its name "C": the attraction of the plural, the majesty of beauty, and the jihad of movement

Introduction:
Al-Jim, the fifth letter of the alphabet, is a letter characterized by its strength and its tree output that combines intensity and looseness. It is the letter of gravity that brings together the miscellaneous, the substance of beauty that manifests itself in creation, and the power of the limbs released in effort and jihad. It is the letter of movement aimed at a lofty end. His secrets are revealed by contemplating his presence in the Holy Qur'an, contemplating the names of Allah, and analyzing his name, form and characteristics.

"A" The basic connotations are the letter of gravity that brings together the miscellaneous, the majesty that manifests itself in beauty and perfection, and the jihad that represents the movement aimed at a lofty end. It is a compound letter that carries with it the Qur'anic and cosmic character:

  1. Gathering and meeting "unity axis":

"Yin". It is the power of unification that brings the multitude together in unity.
Plural Day: The Day of Resurrection, where the first and the others are gathered for reckoning.
Al-Jami': The name of Allah who gathers creatures and composes them.

2.a" Basic connotations "Quranic and cosmic":"

  1. Collection and briefing "The Power of Attraction":

  2. Objects or elements together.

  3. Paradise, beauty and majesty "the ultimate perfection":

  4. Arguing and argument is "confrontation" for God' s name is "Galilee".

  5. Jihad, Mujahideen and the movement "the dynamic of pursuit":

  6. Make, creation and composition:

  7. "Confrontation and challenge: Jihad may involve facing difficulties, challenges and enemies.

  8. Make, creation and formation "the act of finding":

(b) Additional linguistic and cultural illuminations:

  1. "Sound characteristics Creation, creation, designation, and transformation, which is a divine act essential in the estimation of things and the formation of things.

  2. Controversy, argument and confrontation "arena of thought":

  3. Flow and flow "movement of life":

  4. Grammatical and linguistic role:

  5. Figure and writing "C, C, C, C":

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Cultural and symbolic manifestations:

  4. "In proverbs and goodness, beauty, movement, make.

  5. Figure and writing "C, C, C, C":

Summary: The
letter Jeem, with its name "C", is the plural letter that unites the miscellaneous, and is manifested in the name of God "the whole".F that attracts.
The inner point "abdomen": represents the center or essence around which the plural revolves, the secret hidden inside, or the point of equilibrium.
Fluidity and dynamism: The general form has a fluidity that is the source of beauty and splendor and the starting point of paradise. It is the driving force towards jihad and effort, and the tool of argument by argument. It represents the act of making and forming the divine. Its curved shape with its point is motion and flow.4. Cultural and symbolic manifestations:
Camels: a symbol of patience, endurance and strength.
Mountain: symbol of fortitude, greatness and firmness.
Body: embodies the meaning of gathering around a center, and its powerful voice reflects willpower and purposeful movement. It is the character of unity, integration, beauty and serious pursuit.

The letter "H" and its name "H": the truth of life, the wisdom of truth, and the fever of love

Introduction:
The bark, the sixth letter of the alphabet, is a ring letter that breathes life, speaks wisdom, and pulsates with love. It is the letter of amplitude and serenity, not carrying a point of distinction but stands out with its pure essence. It represents the reality of existence, the wisdom of management, and the warmth of closeness. By reflecting on its manifestations in the Holy Qur'an, reflecting on the names of Allah, and diving into its linguistic and cultural characteristics, we explore the dimensions of this essential letter.

(a) Basic "Quranic and Cosmic Connotations":

  1. The truth of life and the pulse of existence "Hayat":

  2. Fever of love, praise and mercy :

  3. Conservation and Protection:

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "H, H, H, H":

  4. Cultural and symbolic manifestations:

  5. In philosophy and mysticism: the haa is seen as a letter representing the reality of life and the divine existence in the universe, and the essence of divine love.

Summary: The
letter Haa, with its name "H", is the letter of vibrant life, great wisdom, unwavering truth, pure love, and pure praise. Its meanings are strongly manifested in the names of Allah such as "the living", "the wise", "the dreamer" and "the truth". Its open, dotless form is a symbol of amplitude, purity, serenity and authentic essence. His warm throat voice is like a whisper of life and the pulse of existence. It is a letter that carries with it the deepest truths of human and cosmic existence and their relationship to the Creator.

The letter kha "kh" and its name "kha": creation and hiddenness, goodness and choice

Introduction:
Khaa, the seventh letter of the alphabet, is a whispered frictional ring letter, characterized by its upper point and sound that combines invisibility and appearance. It is a letter that is associated with the creative act of divine creation, with the latent and chosen good, and with the exit from one state to another, but it also carries the connotation of invisibility and the invisible. It is the character of composition and choice, the apparent and the hidden. Its secrets are revealed by contemplating its occurrence in the Holy Qur'an, contemplating the names of Allah, and analyzing its name, form and characteristics.

(a) Basic "Quranic and Cosmic Connotations":

  1. Creation and creation "the secret of Genesis":

  2. Goodness and choice "balance of value":

  3. Exit and separation "Dynamic Transition":

  4. Invisibility and concealment "beyond the veil":

  5. Eternity and permanence "the horizon of the hereafter":

  6. Fear and fear "awe of the heart":

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "X, X, X, X":

  4. Cultural and symbolic manifestations:

  5. In philosophy: Some may associate kha with creation from nothingness or appearing from invisibility.

Summary: The
letter khaa, with its name "kha", is the letter of the divine creative creation, and the key to goodness and choice. It represents the act of exiting from one state to another, and is associated with the world of invisibility and the "expert" interior. It also extends to refer to immortality and fear. Its open shape with its distinctive upper dot and whispered annular voice embody these meanings that combine the act of finding, the value of the chosen good, and the transition from invisibility to appearance "or vice versa". It is the character of composition, selection and hidden depth.

The letter "D" and its name "D": The Guide to Guidance, the Permanence of Truth, and the Day of Judgment

Introduction:
Dal, the eighth letter of the alphabet, a gummy and endowment letter characterized by its relative strength and unique angular shape. It is the connotation letter that guides and reveals, the permanence letter that emphasizes survival and continuity, and the letter of religion that represents submission and retribution. It is a letter that marks the path, emphasizes the immutability of facts, and reminds of the ultimate goal. His secrets are revealed by contemplating his presence in the Holy Qur'an, contemplating the names of Allah, and analyzing his name, form and characteristics.

(a) Basic "Quranic and Cosmic Connotations":

  1. Indication and guidance "revealing the way":

  2. Permanence and continuity "immutability of truth":

  3. Debt, reckoning and punishment "the purpose of existence":

  4. Supplication and request "slave connection":

  5. Entry, Access and Transfer:

  6. Proximity and proximity:

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "d, d ":

  4. Cultural and symbolic manifestations:

  5. In literature: used to express permanence, signification, or its own vocal rhythm.

Summary: The
letter Dal, with its name "Dal", is the clear connotation letter that guides to the truth, and the symbol of permanence and stability that characterizes the laws and religion of God, and the date of religion and certain reckoning. It manifests itself in the name of God "the judge". Its stable angular shape signifies constancy and directed departure. It is a letter that marks, establishes facts, and is directed toward the ultimate goal.

The letter "y" and its name "yal": a male that revives the self, and a taste that distinguishes things

Introduction:
Dhal, the ninth alphabet, is the sister letter of the dal in form, but it is distinguished by its upper point and soft frictional voice. It is the male letter that awakens the heart, the self that represents the essence of identity, taste that gives experience, and the distinction that puts commas. It is the character of subconscious consciousness and personal uniqueness. His secrets are revealed by contemplating his presence in the Holy Qur'an, contemplating the names of Allah, and analyzing his name, form and characteristics.

(a) Basic "Quranic and Cosmic Connotations":

  1. Remembrance, remembrance and awareness "the connection of the heart":

  2. Self, essence and identity "center of uniqueness":

  3. Discrimination and identification "labeling":

  4. Taste and experience "self-interaction":

  5. Smoothing and softening "gentle effect":

  6. Go, go and move:

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "y, y ":

  4. Cultural and symbolic manifestations:

  5. In philosophy and mysticism, you may associate the humiliation with the knowing self, or mention as a key to reaching esoteric truths.

Summary: The
letter dhal, with its name "yal", is the male letter that associates consciousness and memory, and the self letter that emphasizes identity and uniqueness. It represents the distinction between and reference to objects, and is associated with taste and direct experience. Its upper point is the sign of this distinction and this awareness. It is manifested in the name of God "of majesty and honor". It is a letter that awakens insight, defines identity, invites the remembrance of the truth and the taste of the sweetness of closeness to it.

The letter "R" and its name "R": the mercy of the Lord, the pillar of vision, and the symbol of return

Introduction:
Al-Ra'a, the tenth of the alphabet, a letter that dances on the tip of the tongue with its distinctive repetition, and gently bends to touch the insides of meanings. It is the letter of divine mercy abundant, universal lordship, and penetrating vision. It symbolizes return and repetition, elevation and elevation, satisfaction and decision. His secrets are revealed by contemplating his abundant occurrence in the Holy Qur'an, contemplating the names of Allah, and analyzing his name, form, and unique phonetic characteristics.

(a) Basic "Quranic and Cosmic Connotations":

  1. The mercy and compassion of the Lord "divine overflow":

  2. Lordship, management and care "the benevolent sultan":

  3. Vision and insight "window of perception":

  4. Lifting, Height and Rise:

  5. Return, repeat and reply:

  6. Satisfaction and decision "tranquility of the heart":

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "t, t ":

  4. Cultural and symbolic manifestations:

  5. In literature and poetry: his musical voice makes him a favorite in rhymes and weights that require fluidity and flow.

Summary:
The letter Raa, with its name "Ra", is the letter of the vast Lord's mercy, the symbol of Godhood, and the window of vision and insight. It reflects the dynamic of return and repetition, the transcendence of elevation and elevation, and the serenity of satisfaction and decision. It is manifested in the holiest name "The Most Merciful" and in many of the Most Beautiful Names of Allah. Its curved, descending shape and melodious refined voice together embody the abundance of divine giving, the cycle of life, and the constant connection between the Creator and the creature.

The letter "G" and its name "G": increased growth, adornment of life, and earthquake of change

Introduction:
Zai, the eleventh in the alphabet, is the whistling and buzzing letter, the brother of the Raa in its basic drawing but is distinguished by its upper dot that gives it an independent personality and a relatively sharp sound. It is the letter of increase and growth that adds and multiplies, and the letter of adornment that beautifies and appears, but it is also the letter of strong movement and vibration that may reach the point of earthquake and demise. His secrets are revealed by contemplating his occurrence in the Holy Qur'an, contemplating the names of Allah, and analyzing his name, form and phonetic characteristics.

(a) Basic "Quranic and Cosmic Connotations":

  1. Increase, growth and addition "growth dynamics":

  2. Embellishment, beauty and beauty "highlighting the good":

  3. Earthquake, movement and vibration "force change":

  4. Meridian, transition and impermanence:

  5. Marital and pairing:

  6. Zakat, Purity and Growth:

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "g, g ":

  4. Cultural and symbolic manifestations:

  5. In literature: his whistling voice is used to add a special sound effect or to express movement and vibration.

Summary: The
letter Zai, with its name "Zai", is the letter of increase and growth, adornment and apparent beauty. But on the other hand, it carries the force of earthquake, vibration and radical change, and is associated with demise and impermanence. It relates to the meaning of marriage and zakat. Its upper point is the sign of increase and distinction, and its whistling sound reflects the intensity of movement or the luster of adornment. It is a letter that combines two extremes: growth and demise, adornment and earthquake, reflecting the dynamics of life and its constant fluctuations.

The letter "S" and its name "Sin": the path of the walk, the path of the question, and the secret of peace

Introduction:
The Sein, the twelfth in the alphabet, is a letter characterized by its successive teeth and deep cup, and its faint whistling sound that flows easily. It is the letter of the continuous walk and movement in the paths of life or the pursuit of knowledge, the letter of the question that opens the doors of understanding, and the letter of the secret that lies in the depth and the interior, and is the basis of peace and submission. It is a letter that combines apparent movement and inner calm, between pursuit and revealing. His secrets are revealed by contemplating his occurrence in the Holy Qur'an, contemplating the names of Allah, and analyzing his name, form and characteristics.

(a) Basic "Quranic and Cosmic Connotations":

  1. Walking and continuous movement "life path":

  2. Question and request "The Way of Knowledge":

  3. Secret, invisibility and basis "depth of existence":

  4. Peace and submission "the end of faith":

  5. Praise and exaltation "connect with the highest":

  6. Hearing and perception "window of consciousness":

  7. Heaven and height are a symbol of elevation:

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "x, o, o, x":

  4. Cultural and symbolic manifestations:

  5. In literature: used to impart a streamlined rhythm or to express the secret and continue.

Summary:
The letter Sin, with its name "Sin", is the letter of the successive path of life and the pursuit of knowledge, and it is the key to the revealing question, and the path to peace and submission. It links the apparent movement with the inner mystery, between hearing and praise. It is manifested in the name of God "peace" and "hearer". His unique shape with his teeth, cup and whispering whistling voice embodies these complementary meanings between apparent movement and hidden depth, calling for the pursuit and question to reach peace, tranquility and knowledge.

The letter shin "shin" and its name "shin": the prevalence of grace, witnesses of the truth, and the universality of the will

Introduction:
The shin, the thirteenth alphabet, is the brother of the sin in his basic drawing, but his three points give him a rampant voice and connotation that moves from a quiet walk to a wide spread and comprehensiveness. It is the letter of the prevalence of "evangelical" news, witnesses of truth, the universality of the divine will, and thanksgiving for the graces that spread. It is the character of appearance, expansion and revealing. His secrets are revealed by contemplating his presence in the Holy Qur'an, contemplating the names of Allah, and analyzing his name, form and rampant phonetic characteristics.

(a) Basic "Quranic and Cosmic Connotations":

  1. Prevalence, outbreak and prevalence "amplitude":

  2. Inclusion and Briefing "Containing the Many":

  3. The Divine Will and Will "Inclusiveness of Power":

  4. Testimony, Disclosure and Manifestation "Declaration of Truth":

  5. Acknowledgments "Showing Grace":

  6. Participation and the company "Multilateralism":

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "u, u, u, u":

  4. Cultural and symbolic manifestations:

  5. In literature: his pervasive voice is used to produce a sound effect that suggests spread or inclusion.

Summary:
The letter shin, with its name "shin", is the letter of wide spread, prevalence and surrounding comprehensiveness. It expresses the divine will that is powerful, the revealing witness of the truth, the apparent thanksgiving of grace, and is associated with the meaning of communion and the general thing. It is manifested in the names of God "martyr" and "thanksgiving". Its shape with its three diffuse dots and rampant voice visually and vocally embody this breadth, visibility and inclusiveness. It is a letter that opens horizons, spreads the news and reveals the truth.

The letter "R" and its name "R": the edifice of honesty, the hardness of patience, and the echo of the command

Introduction:
Al-Saad, the fourteenth in the alphabet, the letter of strength, heaviness and hardness. He is the counterpart of the magnificent Seine, carrying in his heart the secrets of unshakable honesty, inexhaustible patience, and goodness that builds. It rises like an edifice in the face of falsehood, and resounds, resounding the decisive divine command. It is the letter of pure essence and firm truth. His secrets are revealed by contemplating his presence in the Holy Qur'an, contemplating the names of Allah, and analyzing his name, form, and magnified voice.

(a) Basic "Quranic and Cosmic Connotations":

  1. Honesty and truth "fixed essence":

  2. Patience and perseverance "endurance":

  3. Prayer and connection "Imad al-Din":

  4. Righteousness and reform "building goodness":

  5. The Divine Command Organized "from Surat "PBUH":

  6. Filtering, selection and purity:

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "r, y, y, y":

  4. Cultural and symbolic manifestations:

  5. In philosophy and mysticism, the sad may be seen as a symbol of the sincere heart, or the established inner truth.

Summary:
The letter S, with its name "R", is the edifice of honesty, the emblem of patience, the source of righteousness and the symbol of prayer. It represents the firm power in the truth, the divine command. It manifests itself in God's name "steadfastness". Its strong, contented form and deep grandiose voice embody the meanings of fortitude, solidity and pure and unshakable essence. It is the character of established values and inner strength.

The letter "Z" and its name "Z": the light of truth, against falsehood, and the pulse of the earth

Introduction:
Al-Daad, the fifteenth alphabet, is the letter that is unique to the language of the Arabs, so it became known as the "language of Al-Daad". It is a letter that carries in its complex pronunciation and strong shape sometimes opposite connotations; it is a symbol of light and clarity, and at the same time it may be associated with delusion and ambiguity. It is the pulse and breadth of the earth, and it is the sign of the opposite and the opposite. His secrets are revealed by contemplating his presence in the Holy Qur'an, contemplating the names of Allah, and analyzing his name, form and unique voice.

(a) Basic "Quranic and Cosmic Connotations":

  1. Light, clarity and light "revealing the darkness":

  2. Earth, breadth and diffusion "vessel of life":

  3. Opposite, contrast and violation "cosmic year":

  4. Delusion and deviation "against guidance":

  5. Weakness "against strength":

  6. Beating and Impact "Act of Force":

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "z, z, z, z":

  4. Cultural and symbolic manifestations:

  5. In literature and rhetoric: The correct pronunciation of the dhad is a sign of the eloquence of the authentic Arabic tongue.

Summary:
The letter Dhad, the Arabic singularity, is the letter of bright light and clear clarity. It represents the earth with its vastness and pulse. It is the essence of the opposite and the opposite that governs many of the laws of the universe. In contrast, it is associated with delusion and weakness. Its strong shape with its distinctive point, and its unique rectangular and melodious voice, embody these meanings that combine clarity, breadth and contrast, reflecting the richness of the Arabic language and its superior ability to express the most accurate meanings and the most complex facts.

The letter "I" and its name "I": purity of the soul, good life, and the path of righteousness

Introduction:
Taa, sixteenth alphabet, letter of strength, purity and integrity. It is the counterpart of the grandiose Taa, carrying in its strong applied voice and firm and straight form the connotations of impeccable purity, the goodness that souls approve, and the right path in which there is no warp. It is the character of serenity, strength and the right direction. His secrets are revealed by contemplating his presence in the Holy Qur'an, contemplating the names of Allah, and analyzing his name, form and powerful phonetic characteristics.

(a) Basic "Quranic and Cosmic Connotations":

  1. Purity, purity and serenity are "spiritual essence":

  2. The good, the good and the palatability "the taste of life":

  3. The straight path is a "clear destination":

  4. Obedience, docility and compliance:

  5. Folding, enclosing and combining "latent force":

  6. Tranquility and stability "tranquility of heart":

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "i, i, i, i":

  4. Cultural and symbolic manifestations:

  5. In literature: it is used to express strength, purity and integrity, and it has a strong phonetic effect.

Summary: The
letter Taa, with its name "I", is the letter of absolute purity and purity, and the symbol of goodness and good desirable. It represents the straight path that does not deviate, and calls for obedience that bequeaths tranquility. His unique shape with his upright ascending stick embodies this integrity and transcendence. His powerful, applied and grandiose voice reflects the power of truth and uncompromising purity. It is the letter of purity, strength and righteousness, and the guide of those who walk to God's favor.

The letter "Zaa" and its name "Zaa": the appearance of the truth, the shadow of mercy, and the warning of injustice

Introduction:
Zaa, the seventeenth in the alphabet, is the brother of the magnificent, and the brother of the Taa with its distinctive point. It is a letter that combines the power of the director with the softness of the voice, and sometimes carries opposite connotations: it is the letter of appearance and clarity after invisibility, the shadow that gives protection and tranquility, and the preservation that preserves, but it is also the letter with which injustice and suspicion begin. It is the letter of distinction between the apparent and the inner, and between justice and against it. His secrets are revealed by contemplating his occurrence in the Holy Qur'an, contemplating the names of Allah, and analyzing his name, form and characteristics.

(a) Basic "Quranic and Cosmic Connotations":

  1. Visibility, visibility and clarity "manifestation of truth":

  2. Shade, protection and tranquility "under mercy":

  3. Conservation, care and care:

  4. Victory, victory and victory:

  5. Conjecture and expectation "the limits of human science":

  6. Injustice and injustice "the opposite of justice":

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Form and writing "z, z, z, z":

  4. Cultural and symbolic manifestations:

  5. In literature: used to express appearance or injustice, and his grandiose voice gives speech dignity and strength.

Summary:
The letter Zaa, with its name "Zaa", is the letter of manifest appearance and clarity, and is manifested in the name of God "Zahir". It is a symbol of lush shade, protection and tranquility. It is associated with preservation and nailing. On the other hand, it carries the meaning of injustice and suspicion. Its ta'a-like shape with the point of appearance, and its grandiose and soft voice, embody these meanings, which oscillate between the manifestation of truth and the protection of mercy and the danger of injustice and illusions of suspicion. It is a letter that calls for the search for the true manifest, to take refuge in the shadow of God's justice, and to beware of the darkness of injustice.

The letter "A" and its name "Ain": the eye of insight, the height of vigor, and the depth of knowledge

Introduction:
The eye, the eighteenth alphabet, a deep ring letter, whose voice emanates from the center of the throat to embody the meanings of science that dives into the depths, the height that transcends the soul, and the eye that sees the apparent and penetrates into the inner "insight". It is the letter of universal perception, conscious attachment to the Creator and the universe, and the purpose for which existence was "worship". His secrets are revealed by contemplating his presence in the Holy Qur'an, contemplating the names of Allah, and analyzing his name, form and deep voice.

(a) Basic "Quranic and Cosmic Connotations":

  1. Science, knowledge and perception "the light of insight":

  2. Height, elevation and transcendence "elevation of the soul":

  3. The eye "tool of sight and insight":

  4. Action and purposeful action "the end of existence":

  5. The slave and worship "the connection of creation to the Creator":

  6. The World and the Worlds "Universality of Creation":

  7. Pardon and forgiveness "Transfiguration of Mercy":

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Form and writing "P, P, P, P":

  4. Cultural and symbolic manifestations:

  5. In philosophy and science: the eye "sight" and the mind "science" are the two basic tools of knowledge.

Summary: The
letter al-'ain, with its name "'ain', is the window of knowledge, the gateway to knowledge, and the degree of elevation and transcendence. It represents the eye that sees the apparent and penetrates into the inner. It is the letter of purposeful action, the essence of worship and the creature's connection to the Lord of the worlds. It is strongly manifested in the names of Allah such as "All-Knowing", "Most High" and "Great". His open-minded gradient shape and deep throaty voice embody the journey of perception from the outer to the inner, and the pursuit of knowledge and transcendence. It is the character of insight and transcendence.

The letter "G" and its name "Ghain": the absence of the unseen, the richness of sufficiency, and the forgiveness of sins

Introduction:
Al-Ghain, the nineteenth in the alphabet, is the annular brother of the eye, characterized by its upper point and its deep soft voice that suggests diving beyond the visible. It is the letter of the hidden unseen that only God can realize, the absolute wealth that negates the need, and the vast forgiveness that covers and erases sins. It is the letter of the veil, depth and transcendence. His secrets are revealed by contemplating his presence in the Holy Qur'an, contemplating the names of Allah, and analyzing his name, shape and distinctive voice.

(a) Basic "Quranic and Cosmic Connotations":

  1. The unseen, the invisibility and the veil "beyond perception":

  2. Wealth and sufficiency "against poverty and need":

  3. Forgiveness, cover-up and coverage "erasing sins":

  4. Ambiguity, depth and difficulty in perception:

  5. Victory and oppression "The name of the majesty":

  6. Anger and anger "extreme emotion":

  7. Ultimate Goal and Objective:

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "G, G, N, G":

  4. Cultural and symbolic manifestations:

  5. In philosophy and mysticism, the gheen represents the world of the unseen, hidden truths, or the blaming soul that needs forgiveness.

Summary: The
letter Ghain, in its name "Ghain", is the gateway to the unseen and what has been hidden from the senses, and the source of wealth and self-sufficiency. It is the key to divine forgiveness that covers and erases sins. It is manifested in the names of God "rich", "forgiving" and "forgiving". His eye-like shape with the point of the veil, and his deep, flaccid voice, embody this hidden and hidden dimension, whether it is an absolute absence that only God knows, a wealth that is dispensed with, or a forgiveness that is sought and hoped. It is a letter that invites us To believe in what we have missed, to feel the riches of God, and to cling to His vast forgiveness.

This is an extensive analysis of the gene. We have thus completed the analysis of all the letters addressed in the previous responses "from A to Gin". Are there other letters you would like to analyze in the same way?

The letter "F" and its name "Faa": Fajr Al-Fath, the separation of the right, and immediately after completion

Introduction:
Al-Fa'a, the twentieth in the alphabet, is an oral letter characterized by its lightness and speed, it is the letter of conquest that removes obstacles, the separation that distinguishes between things, and the immediate that follows the event without laxity. It is the breath of beginning and departure, the limit of discrimination and judgment, and the speed of achievement and victory. His secrets are revealed by contemplating his occurrence in the Holy Qur'an, contemplating the names of Allah, and analyzing his name, form and frictional phonetic characteristics.

(a) Basic "Quranic and Cosmic Connotations":

  1. Opening and détente "removal of inhibitions":

  2. Separation and discrimination and the difference "ruling by right":

  3. Promptness and feedback "speed of implementation":

  4. Meta and Altitude:

  5. Winning, Success and Victory:

  6. Action and Effect:

  7. Escape and survival:

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "P, Q, P, Q":

  4. Cultural and symbolic manifestations:

  5. In literature: used to quickly link successive events or to express cause and effect.

Summary:
The letter "Faa", with its name "Fa", is the letter of conquest that removes the veil and reveals the hidden, and is manifested in the name of God "Al-Fattah". It is the tool of separation and distinction between right and wrong "Al-Furqan". It is a symbol of immediacy and speed in commenting and achievement. Influential action is associated with winning and survival. Its simple shape with its upper point and swift light voice embody these meanings that revolve around openness, decisiveness and successive movement. It is the key to decisive beginnings and ends, and the symbol of the action leading to victory.

The letter qaf "s" and its name "qaf": the power of power, near the Qayyum, and telling the truth

Introduction:
Qaf, the twenty-first in the alphabet, is a letter for a deep passion, whose voice explodes from the far end of the tongue to embody absolute power, total power, and divine closeness. It is the letter of standing, steadfastness and righteousness, and the letter of the Qur'an and the final saying. It represents the depth from which power springs, and the center on which existence rests, the "heart". His deep secrets are revealed by contemplating his presence in the Holy Qur'an, contemplating his venerable names, and analyzing his name, shape and distinctive strong voice.

(a) Basic "Quranic and Cosmic Connotations":

  1. Power and ability "absolute control":

  2. Proximity and inferiority "divine help":

  3. Standing, steadfastness, uprightness and righteousness:

  4. The Qur'an and the True Saying "The Word of God":

  5. Heart "center of consciousness":

  6. Section "Affirmation of the right":

  7. Cutting and separation "decisive":

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Form and writing "s, s, s, s":

  4. Cultural and symbolic manifestations:

  5. In literature and poetry: used to express power, greatness and depth, and has a majestic vocal impact.

Summary: The
letter qaf, with its name "qaf", is the letter of absolute power and total power, and the symbol of divine closeness, doing the truth and the just. It is the voice of the Qur'an, the final say, and the conscious heartbeat. It is manifested in the greatest names such as "the strong", "the mighty", "the Qayyum" and "the near". Its shape, which combines the round head with the deep cup and the two points, and its deep, powerful divine voice, together embody the power emanating from a deep source, the inseparable closeness to greatness, and the firm steadfastness in truth. It is a letter Majesty, strength and resurrection.

The letter Kaf "K" and its name "Kaf": the sufficiency of the generous, the being of the universe, and the word discourse

Introduction:
Kaf, the twenty-second in the alphabet, is the sister letter of the qaf in the director, but it is distinguished by its whispered voice and its shape that carries within it a secret. It is the letter of sufficiency that sings, perfection that is fulfilled, and the universe that surrounds. It is the word of direct speech, the tool of analogy that brings meanings closer, the substance of speech and the book that guides. It is the character of gentle containment and universal existence. Its secrets are revealed by contemplating its occurrence in the Holy Qur'an, contemplating the names of Allah, and analyzing its name, form and characteristics.

(a) Basic "Quranic and Cosmic Connotations":

  1. Sufficiency and sufficiency "richness in God":

  2. Perfection and perfection "attainment of perfection":

  3. The universe, multiplicity and inclusion "encompassing existence":

  4. Speech and writing "the vessel of revelation":

  5. Analogy and representation "approximation of meanings":

  6. Direct speech "communication tool":

  7. Generosity and generosity "the abundance of giving":

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "k, k, k, k":

  4. Cultural and symbolic manifestations:

  5. In literature: it is widely used for analogy and discourse.

Summary:
The letter kaf, with its name "kaf", is the letter of sufficiency granted by God enough, and a symbol of perfection, "great" majesty and "generous" generosity. It is the vessel of the universal universe "all" and the guiding speech "book". It is the close-up tool of analogy and the pronoun of direct speech. His form, embracing his inner mystery, "little kaf" and his whispered voice, embody the meanings of self-sufficiency, universal containment, and gentle communication. It is a letter that links divine richness with cosmic existence, between revelation and directed speech.

The letter lam "l" and its name "lam": the brigade of the connection, the eagerness of the purpose, and the gloss of the king

Introduction:
The lam, twenty-third in the alphabet, is a flowing letter that connects, guides and directs. It is the banner of the link that connects words, causes and causes, and it is the eagerness of the end that moves the action towards its purpose, and it is the shine of the king who attributes everything to its owner and its deserving. It is the character of communication, direction and competence. His secrets are revealed by contemplating his pivotal occurrence in the Holy Qur'an, contemplating the names of Allah (especially the greatest name "Allah", and analyzing his name, shape and unique side voice.

(a) Basic "Quranic and Cosmic Connotations":

  1. Connection, binding and sticking "the fabric of language and the universe":

  2. Purpose, reasoning and causation "point of action":

  3. Kingship, jurisdiction and entitlement "determination of ownership":

  4. Affirmation and strengthening of meaning:

  5. Command and Directive:

  6. Tongue, language and statement:

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "l, l, l, l":

  4. Cultural and symbolic manifestations:

  5. In philosophy and logic: the lam "lam of reasoning" is fundamental in constructing logical arguments and determining causal relationships.

Summary:
The letter lam, with its name "lam", is the connecting pillar of language and the universe, connecting parts and weaving relationships. It is the guide to purpose and the key to understanding cause and effect. It is a sign of kingship and competence, manifested in the name of God the Greatest, "God". It also benefits the emphasis and the command. Its dual shape between straightening and curvature, and its streamlined lateral sound, embody its pivotal role in connecting, directing and customizing. It is the banner of meaning and the link of existence.

The letter "m" and its name "mim": the ocean of the plural, the king of existence, and the source of water

Introduction:
Meem, twenty-fourth in the alphabet, an oral and nasal letter that resonates with a deep singing, drawing a circle that embraces meaning. It is the universal plural letter that leaves nothing, the letter of the absolute king that surrounds all existence, and the source of water that is the root of all life. It is the letter of encompassing and completeness, the inner depth, and the return to the original. His secrets are revealed by contemplating his dense and pivotal presence in the Holy Qur'an, contemplating the huge number of names of Allah that begin with him, and analyzing his unique name, circular shape and resonant voice.

(a) Basic "Quranic and Cosmic Connotations":

  1. Addition, briefing and cogenesis "center of the circle":

  2. Kingship, Kingdom and Mastery "Absolute Sovereignty":

  3. Water and the source of life "the fountain of existence":

  4. Companionship and communication:

  5. What is "interrogative, general, and hyphen":

  6. Death "ambient end":

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "m, m, m, m":

  4. Cultural and symbolic manifestations:

  5. Name of the letter "M" "M.I.M.":

Summary:
The letter meme, with its ocean name "meem", is the universal plural letter, the full enclosure, and the absolute king. It is linked to the foundation of life "water" and to the divine "with". It manifests itself intensively in the Beautiful Names of Allah. Its name, circular shape, and resonant nasal voice all embody the meaning of containment, depth, completeness, and return to the original. It is the ocean that unites everything, connects the outer to the inner, and represents divine perfection.

The letter "N" and its name "Nun": the light of guidance, the emergence of life, and the point of self

Introduction:
The Noun, the twenty-fifth in the alphabet, is a nasal letter with a song and resonance, and its shape is like a deep cup that embraces an essential point. It is the letter of light that dispels darkness, the letter of evolution that brings life out of nothing, and the letter of the soul that carries individual identity. It is the symbol of emergence after invisibility, growth after latency, certainty after doubt. His secrets are revealed by contemplating his occurrence in the Holy Qur'an, "especially in Surat "N", contemplating the names of Allah, and analyzing his name, shape and distinctive nasal voice.

(a) Basic "Quranic and Cosmic Connotations":

  1. Light, Radiance and Guidance "Against Darkness":

  2. Emergence, emergence and germination "from latency to life":

  3. Self, self and identity "individual point":

  4. Al-Nun "as a letter and symbol in Surat Al-Qalam":

  5. Call, notification and alert:

  6. Negation, Proof and Affirmation:

  7. Victory and salvation "salvation":

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "n, n, n, n":

  4. Cultural and symbolic manifestations:

  5. Letter name "N" "N and N":

Summary:
The letter Noun, with its deep name "N", is the letter of guiding light and the source of radiance, and the letter of evolution and emission from the interior. It represents the human soul with its unique identity. It is associated with pen, science, appeal and victory. It manifests itself in the name of God "light". Its goblet shape, which embraces its intrinsic point, and its resonant nasal voice, together embody the inner containment and the central point from which light, life and identity emanate. It is the letter of latent existence and guiding light.

The letter "H" and its name "E": the whisper of guidance, the identity of the unseen, and the gift of life

Introduction:
Distraction, twenty-sixth in the alphabet, subtle letter, deep exit, polymorphic. It is the whisper of guidance that guides hearts, the symbol of the identity of the absolute unseen "he", the gift of life manifested in the soul and breath. It is the letter of kindness and invisibility, connection with the divine self, and the signification of continuous existence. His secrets are revealed by contemplating his presence in the Holy Qur'an, contemplating the names of Allah, and analyzing his name, changing forms, and whispered throat voice.

(a) Basic "Quranic and Cosmic Connotations":

  1. Guidance and guidance "the light of the way":

  2. Divine identity "third person pronoun "is":

  3. The hidden and gentle presence "Whisper of Life":

  4. Gift and Giving "from Wahab":

  5. Alarm and draw attention "E. silence":

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Form and writing "E, E, E, E/E":

  4. Cultural and symbolic manifestations:

  5. In philosophy and mysticism: distraction is related to the divine self "he", to the inner existence, and to the breath as a manifestation of the divine life in force in the universe.

Summary: The
letter Haa, with its name "Ha", is the whisper of divine guidance coming from the "guide". It is the symbol of the unique divine identity "he". It represents the hidden and gentle existence, the breath of life and breathing. It manifests itself in the "Wahhab" giving. Its multiple forms and deep, subtle voice embody this inner dimension and flexibility in manifestation. It is a letter that connects the deepest point of existence to the manifest guidance, to the absent and present divine self.

The letter "W" and its name "Waw": Wesal friendliness, the promise of loyalty, and the awareness of existence

(a) Basic "Quranic and Cosmic Connotations":

  1. Connection, combination and conjunctions "essential link": The central function of waw is to connect and combine objects and meanings often without order.

  2. Friendliness and love "affection of proximity": Waw is the beginning of "friendliness", sincere and gentle love. God is "friendly".

  3. Awareness, perception and memorization "vessel of knowledge": "awareness", memorization, understanding and briefing "awareness, awareness, vessel".

  4. Section "Confirm and Maximize": F. Section used to confirm speech and maximize its divider.

  5. Promise and fulfillment "Charter of Truth": Commitment to the act of "promise", and fulfillment of "fulfilled/fulfilled". God's promise is true.

  6. Being and being: presence and being "found, was".

  7. Face and Destination: The appearance, destination and direction of the object "face, destination".

  8. Guardianship and victory: closeness, love and victory "Wali, Guardians, Wali".

  9. The manifestations of the Most Beautiful Names: the friendly, the one, the wide, the guardian, the Wahhab, the agent, the heir.

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Form and writing "and, and":

  4. Cultural and symbolic manifestations:

  5. Name of the letter "F" "O O ":

Summary:
The letter Waw, with its hyphenated name "Waw", is the hyphen, plural and flow. It is a symbol of friendliness and pure "friendly" love. Denotes awareness, conservation and existence. It is the instrument of oath, promise and guardianship "guardian". Its curved shape and soft voice embody gentle bonding and continuous extension. It is a letter that gathers, connects and extends with compassion and friendliness.

The letter "J" and its name "J": the certainty of knowledge, the pleasure of life, and the call of proximity

(a) Basic "Quranic and Cosmic Connotations":

  1. Certainty and cognitive stability: The established and undoubted science is "certainty, certainty, certainty".

  2. Ease, ease and ease: against hardship, facilitating things "easy, easy, easy".

  3. Oath, power and blessing: the right, the oath, the good people "right, the rightists".

  4. Day and time: the unit of time, the day of judgment "day, day of judgment".

  5. Calling and signal: The primary calling tool "O".

  6. Personal communication "pronouns": J speaker and J feminine address for direct linkage.

  7. Ratio and characterization: J ratio relates a thing to its origin or characteristic.

  8. Manifestations of the Most Beautiful Names: "The Living Qayyum".

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Figure and writing "J, J, J, J/Z":

  4. Cultural and symbolic manifestations:

  5. Name of the letter "J" "YY":

Summary:
The letter Yaa, the epilogue of the alphabet, is the letter of firm certainty and the desired ease. It is the instrument of close appeal and the conscience of personal communication. It is associated with the oath and with the day. Its streamlined retrospective shape and extended soft voice embody ease, softness and return. It is a letter that concludes the march with a symbol of confident knowledge, easy life and close communication.

The letter "e" and its name "hamza": the starting point, the strength of the question, and the sound of the chapter

Introduction
: Hamza, although it is no longer an independent letter in the traditional alphabetical order sometimes "but a movement or part of a thousand", but it is an authentic sound and a pivotal letter in the Qur'anic Arabic tongue. It is the sound of the absolute beginning, the starting point from the deepest point in the throat. It is the power of the question that awakens the thought, the voice of separation that discerns and cuts, and the symbol of the will that begins and acts. It is the letter with which God's greatest name begins, the names of the self, and the acts of creation and command. Its secrets unfold by contemplating its unique uses in The Holy Qur'an, and the analysis of its name, shape and sharp explosive sound.

(a) Basic "Quranic and Cosmic Connotations":

  1. Absolute origin and beginning:

  2. The power of the question and interrogative "awakening thought":

  3. Sound of separation, cutting and discrimination:

  4. Will, command and action "force of execution":

(b) Additional linguistic and cultural illuminations:

  1. Acoustic characteristics:

  2. Grammatical and linguistic role:

  3. Form and writing "E, A, E, E, E, A":

  4. Letter name "hamza":

  5. In literature and rhetoric: used to highlight the power of questioning, reporting, or exclamation.

Summary:The
letter hamza, with its deep strong pronunciation, is the sound of the absolute beginning and the first starting point. It is the power of the question that stimulates thought and reveals facts, and the voice of the decisive separation that distinguishes and paves. It symbolizes the divine will and command, and is manifested at the beginning of the name "God" and self-nouns and pivotal verbs. Its many forms reflect its various manifestations, and its name "hamza" indicates its power and permeability. It is the first spark, the fundamental question, the decisive word.

in the agreed expanded form.

Summary of the section: Secrets of the names of letters and their cosmic and Quranic connotations

Proceeding from the fact that the Holy Qur'an is the first source and supreme reference for understanding God's words, and that deep reflection is the key to its treasures, this section explores the deep cosmic and Qur'anic connotations of Arabic "letter names". We do not deal with letters as abstract sounds or drawings, but as basic units in the "Qur'anic Arabic tongue", and as keys that carry essential energies and meanings derived from their manifestations in the Holy Qur'an, their association with the names and supreme attributes of God, and from their phonetic and formal structure and their special name.

Methodology of deduction and reflection:

In deriving the semantics of letter names, we relied on a methodology based on:

  1. Quranic reflection: tracing the positions of the letter and its manifestations in key words and different Qur'anic contexts.

  2. The Beautiful Names of Allah: Linking the connotations of the letter with the names and attributes of Allah that begin with it, include it, or reflect its essential meaning.

  3. Letter name and structure: Consider the name of the letter itself "A, B, C..." and its form and sound as additional sources of significance.

  4. Quranic Arabic Tongue: Understanding these connotations within the framework of the integrated linguistic system of the Qur'an.

The most prominent connotations of "models":

By applying this methodology to the names of letters A to Z, we have revealed an interconnected network of meanings, including, but not limited to:

Conclusion and Objective:

Contemplating the "names of letters" with this methodology opens up new horizons for understanding the Qur'an, revealing a deeper layer of structural and semantic miracles in God's words. This understanding does not stop at the limits of linguistic analysis, but extends to link the letter to the universe and to the Creator, and provides the reader and the contemplative with additional tools to enrich his understanding and deepen his connection with the Book of God, and move from superficial reading to conscious reflection that touches the essence of the divine message. This section is an invitation to sense the energy and meaning inherent in each letter, and to consider it an essential step in The journey of "rediscovering the Qur'an".

Chapter Foor: Keys to Deep Linguistic Structure: Letters and Mathani

Mathani "literal pairs": the hidden system of the word

Introduction: Beyond the Triple Root?

While traditional linguistics considered the triple root to be the basic morphological and semantic unit of the Arabic word, a deep reflection on the Qur'anic tongue shown, especially in the light of the verse "I have brought you seven of the Mathani and the Great Qur'an" (Al-Hajar: 87), reveals a deeper and more authentic system: the system of "Mathani" or "literal pairs". These Mathani are not just components of letters, but are the essential structural units and the hidden system that govern the formation and connotation of words in the Qur'an, and are the key to understanding the deep structure of God's words.

A. Definition of Mathani and its importance:

  1. What are bladders?

  2. The Qur'anic origin of semantic derivation:
    Emphasizing the methodology of the "verbal method", the connotations of the literal pairs "Mathani" are not imposed externally or intuitively only, but are mainly derived from within the Qur'an itself.

  3. Why "bladder"? Because these pairs:

  4. The importance of the bladder:

B. The mechanism of breaking down the triple root into a bladder "for the purpose of study":

The traditional understanding of the triple root may obscure the deeper dual structure. The "Qur'anic Jurisprudence of the Tongue" approach proposes a mechanism for deconstructing the triple root "H1 H2 H3" into its overlapping literal pairs as a tool for reflection and revealing levels of meaning. This is not morphological derivation in the traditional sense, but a semantic analytical tool.

  1. Basic deconstruction into a complementary couple:

  2. To increase the depth of analysis and explore all structural and semantic possibilities, other deconstructions of the triple root can be triple, with the awareness that basic deconstruction "1-2 and 2-3" may often be structurally strongest:

  3. Integration of meanings and derivation of levels of significance:

  4. The need for research and scrutiny:
    These mechanisms remain ijtihad tools that need to be applied widely and systematically to the roots of the Qur'an and to verify their consistency and effectiveness. The most important thing is to establish clear rules for how to determine the semantics of the literal pairs "Mathani" themselves through comprehensive and systematic Qur'anic induction, as this is the basis on which the objectivity of the analysis is built.

c. Mathani in the Qur'an "the verse of stone as a model":

Ayat al-Hijr 87 (And I have brought you seven of the Mathani and the Great Qur'an) is the founding text of this vision: "Tafsir al-Ustad 'Abd al-Ghani ibn 'Udeh":

Conclusion:

The Mathani "literal pairs" is the hidden system and the authentic structural basis of the word in the Qur'anic Arabic tongue. Understanding and analyzing how they interact and integrate (especially within the triple root through different deconstruction mechanisms as a tool of contemplation) is key to diving into the depths of Qur'anic meanings, revealing the subtle relationships between words, and realizing the structural and moral miracles of God's words. It is an invitation to go beyond the traditional view of roots and words, and to explore the deep dual structure referred to in the Qur'an itself in its saying "seven of the Mathani".

d. Mathani and the deconstruction of non-tripartite words and what is thought to be foreign:

  1. Beyond root boundaries:
    The bladder system and word structure are not limited to only triple roots. Words with more than three letters "quadrilateral, pentagonal... Even names that are thought to be foreign in origin, such as many prophets or places such as "hell", can and should be analyzed and studied according to this methodology to reveal their harmony with the Qur'anic system.

  2. Initial Step: Search for Compound Analysis First:

  3. Second Step: Analysis with bladders "if necessary or to increase the depth":

  4. Methodological Conclusion:
    Dealing with long or foreign words goes through two main stages:

This systematic arrangement prioritizes larger and clearer structures before moving on to smaller, more subtle structures, and allows for a multi-level understanding of the Qur'anic word, emphasizing that even seemingly extraneous nouns have been fully integrated and fused within the miraculous linguistic and moral system of the Qur'an, so that they carry their meaning from their internal structure.

  1. Root boundary transcendence:
    The bladder system is not limited to only triple roots. Words with more than three letters "quadrilateral, pentagonal... "Even names that are thought to be foreign in origin, such as many of the names of the prophets mentioned in the Qur'an, can and should be analyzed and must be analyzed and their structure studied by deconstructing them into their constituent muthani literal pairs.

  2. The proposed dismantling mechanism is "discretionary":

  3. The goal of deconstruction:
    The goal is not to necessarily return each word to a binary origin, but to use the concept of "bladder" as an analytical tool to understand how the complex meanings of longer words are formed through the interaction and integration of the semantics of their constituent literal pairs, and to reveal semantic harmony even in nouns that are thought to be extraneous.

Applied models "with a focus on the disassembly mechanism as an example":

  1. Adam "A.D.M.":

  2. Idris "EDR.I.S.":

  3. Ibrahim "A B R A H I M": "previously detailed by a proposed analysis of "Ibra" + "Him"

  4. Ismail "S.M.A.L.":

  5. Moses "M and S.I":

Conclusion: Names of the Prophets. An integrated linguistic and moral system

Deconstructing the names of the prophets into their basic "bladders", even those that seem pentagonal or foreign, reveals a precise linguistic system and deep meanings that are strikingly in tune with the Qur'anic context of their stories and messages. This confirms that these names are not merely transmitted historical designations, but are an integral part of the linguistic and cognitive fabric of the Holy Qur'an, which has been "Arabized" and integrated into its Mathani-based constructivist system to accurately reflect the essence of personality and message.

This approach invites us to reconsider the Qur'anic names, not only the names of the prophets, but all words, as miraculous linguistic structures that carry in their literal structure secrets and connotations waiting for those who contemplate them to discover them, stressing that every letter and every literal pair in the Book of God has its place, meaning and purpose.

Cut letters: symbols for bladders and the architecture of the fence

Introduction: Code or keys?

The cut letters remain in the openings of some surahs "alm, r, kahias, ham, q, n, ..." One of the most questionable Qur'anic phenomena. Are they just mysterious symbols whose secret only God knows? Or do they carry connotations and meanings that the contemplator can reach? Within the framework of the jurisprudence of the Qur'anic tongue, we move away from traditional interpretations that often stand at the limits of confusion or distant interpretations, and offer a new vision that considers these letters not as an obscure code, but rather keys and symbols that indicate the deep dual structure of the surah.

A. Cut letters as court verses:

B. Cut letters as symbols for bladders:

The central vision here is that each syllable letter "or set of syllable letters" is a symbol that refers to a specific set of "bladder" "literal pairs". This group of bladders is which:

  1. Dominates the surah: it is remarkably repeated in the roots of the keywords and the central words of the surah.

  2. Its "architecture" defines: it forms the structural basis of the main themes, the sequence of ideas and the linguistic style characteristic of the surah.

c. How to make broken letters as keys:

Summary:
The cut letters in the openings of the surahs are not intractable mysteries, but rather divine symbols and structural keys that refer to the hidden system based on the bladder "literal pairs". It is a guide for the contemplative to understand the "architecture" of the surah and its basic themes, and reveals another aspect of the structural miracle and amazing harmony in the Book of God Almighty. Understanding this relationship between the cut letters and the Mathani opens up whole new horizons for contemplating the Holy Qur'an.

Kinetic meaning: the essence of the Qur'anic significance

Introduction: Beyond the Consonant Meaning?

Are words just rigid templates with fixed and specific idiomatic meanings in dictionaries? Or are they living beings, carrying energy, movement and influence that reflect the reality of the name and the dynamics of existence? The jurisprudence of the Qur'anic Arabic tongue, starting from the intentional principle and focusing on the dualistic structure, presents the concept of "kinetic meaning" as the essence of the Qur'anic connotation, an understanding that goes beyond static and superficial meaning to reveal the dynamic and influential dimension of the word.

A. Definition of kinetic meaning:

B. The importance of kinetic meaning:

c. How do we arrive at kinetic meaning?

Conclusion:
The search for "kinetic meaning" is the essence of reflection in the jurisprudence of the Qur'anic Arabic tongue. It is an invitation to transcend consonant and lexical meanings, and dive into the structure, letters, and bladders of the word to explore its potential energy and dynamic significance that links it to life, the universe, and the laws of God. It is this understanding of kinetic meaning that reveals the true depth of God's words and makes the Qur'an a living book that interacts with our reality and our constant movement.

Mathani as building units: towards a new reading of the unity of the Qur'anic text

Introduction: From character to integrated text

Having explored the "names of letters" as referees, the "muthani" as the "literal pairs" as a hidden system of the word, and the "syllabic letters" as symbols of these mathanis, we now move on to see how these structural keys contribute to the understanding of the Qur'anic text as an integrated and coherent whole. The jurisprudence of the Qur'anic tongue does not stop at the limits of the word, but extends to include the relations between verses and surahs, considering that the Mathani are also the basic building blocks that make up the overall fabric of the text.

  1. . Mathani as the basis of the unity of the text:

  1. Cut letters as structural units:

  1. Towards a new reading of the Qur'an:

Understanding the role of the bladder and the sliced letters as basic structural units leads us to a new reading of the Qur'anic text:

  1. Evidence from the stone verse "87" again:

The verse "I have brought you seven of the Mathani and the Great Qur'an" can be understood in this context as indicating:

Conclusion: The
repetition "literal pairs" and the syllabic letters are not only keys to understanding the single word, but also keys to understanding the unity of the Qur'anic text and its structural and moral coherence. By tracing these elements through verses and surahs, we can move from a fragmentary reading to an integrated networked reading, through which we realize how the Qur'an is one tight fabric, each part of which serves the whole and reflects the miraculous divine order. This understanding strengthens our faith in the tightness of God's book and invites us to reflect deeper to reveal its interdependence and unity.

Mathani - sliced letters and kinetic meaning: towards an integrated reading

Introduction: Installing Keys

In the previous parts of this chapter, we reviewed the keys to the deep linguistic structure of the Qur'an: "names of letters" as courts, "muthani" (literal pairs) as a hidden system of word, "syllabic letters" as symbols for the mathani and architecture of the surah, and "kinetic meaning" as the essence of connotation. Now, we seek to link these keys together to see how they complement to form a deeper and more coherent reading of the Qur'anic text.

1. From the letter to the "Muthanna" pair:

2. From the husband to the word "kinetic meaning":

3. From the word to the surah "cut and architectural letters":

4. Systematic integration:

Conclusion:
The keys to the deep linguistic structure of the Qur'an (the names of letters, the mathani, the syllabic letters, the kinetic meaning) are not separate elements, but are interconnected parts of an integrated and miraculous system. By understanding each key individually, and then understanding how they interact and integrate at different levels (from letter to total text), we can reach a new reading, more deep, coherent and in harmony with the nature of the Arabic Quranic tongue and its eternal message. This is the essence of the "jurisprudence of the Qur'anic Arabic tongue" as a comprehensive and integrated management approach.

The role of the term in understanding the Qur'anic text: the keys to reflection and building meaning according to the jurisprudence of the Qur'anic Arabic tongue

Introduction:

The Holy Qur'an, the miraculous word of God, represents a sea whose wonders do not end, and a sweet and inexhaustible source of help. Understanding this founding text is not an intellectual luxury, but a faith and civilizational necessity for the Islamic Ummah. In the quest for a deeper and more accurate understanding of God's will, the Qur'anic word, and more specifically the "Qur'anic term", emerges as a central tool and an indispensable key. Understanding the connotations of the Qur'anic term in its multiple contexts, and understanding its integrated conceptual network, is the way to transcend superficial understanding, dive into the depths of the text, and draw inspiration from its enlightening gifts. The aim is to highlight the pivotal role of the term in understanding the Qur'anic text, while presenting the methodology of "the jurisprudence of the Arabic Qur'anic tongue" as a practical tool for studying and understanding these terms originally.

1. The centrality of the Qur'anic text and the importance of accurate understanding:

The Qur'anic text occupies a lofty place in the Islamic system; it is the first source of legislation, the supreme authority in doctrine and behavior, and the eternal constitution that regulates the life of the individual and society. Hence, a correct and accurate understanding of it is not just a scientific goal, but the basis of the integrity of religion and worldliness. Any slippage in the understanding of the text, or deviation in its interpretation, may lead to serious intellectual, doctrinal and behavioral deviations, and the history of the nation testifies that many disputes and strife arose due to misunderstanding of some texts or Quranic terminology.

2. What is the "Quranic term"?

The term language is derived from reconciliation and agreement. Idiomatically, it is a term that denotes a certain concept, which some people have agreed to use in this sense. As for the "Qur'anic term", it goes beyond this general concept to acquire a unique specificity stemming from its divine source and the nature of the text in which it is mentioned. It can be defined as: "Every Qur'anic word or structure that carries a central concept and central significance within the cognitive and value system of the Qur'an, and its understanding requires a special awareness of its contexts and relationships to other terms."

Terms such as "faith", "disbelief", "piety", "prayer", "zakat", "jihad", "usury", "justice", "injustice", "patience", "thanksgiving"... They are not just ordinary words, but keys to basic concepts that form the intellectual, doctrinal and legislative fabric of the Qur'an. Each term has its own semantic field, its own distinct boundaries and interrelationships with other terms.

3. The importance of the term in building understanding:

The importance of the Qur'anic term lies in the fact that:

4. Danger of omission of term:

Dealing with the Qur'anic text without paying sufficient attention to the term leads to many risks, including:

5. The methodology of "the jurisprudence of the Arabic Quranic tongue" in the study of the Qur'anic term:

Careful handling of the Qur'anic term requires a methodology that goes beyond impressionistic reading or exclusive reliance on traditional lexicons. The "jurisprudence of the Arabic Quranic tongue" provides an integrated methodology derived from the structure of the Qur'anic text itself, and is based on specific principles that ensure a deeper and more original understanding of the term, and the most important of these principles in their application to the study of the term:

6. Application of the methodology: "detailed in Chapter VI"

To illustrate how these principles are applied, we can address a central term such as "piety." Instead of simply defining it as "fear of God" or "avoiding incest", the "jurisprudence methodology" analyzes its root "waq", "q", "qi", and studies the "kinetic meaning" of effective protection and prevention, and then traces its manifestations in its different contexts to show that it is a comprehensive concept that combines awareness, caution, systematic commitment and taking protective causes in all aspects of life, not just a negative heart feeling. This understanding deduced from the structure and contexts of the word makes it a more lively and practical concept.

Conclusion:

The Qur'anic term is the gateway to the depths of the divine text. The application of a clear and disciplined methodology such as the "jurisprudence of the Arabic Qur'anic tongue" with its principles derived from the text itself, which focuses on linguistic structure, context, overall system, purposes, and connection to reality, is the guarantee of an authentic and deep understanding of these terms. This understanding is not an end in itself, but rather a means to receive the guidance of the Qur'an correctly, apply it effectively, build a conscious and fruitful relationship with the words of God, and immunize Islamic thought from deviations and superficial interpretations. or tendentious.

Chapter five: Applications of the jurisprudence of the Qur'anic tongue: from the letter to the word and the concept.

Introduction to this chapter:

Having laid the theoretical and methodological foundations of the "jurisprudence of the Qur'anic Arabic tongue" in the previous chapter, and revealed the role of "letter names" as arbitrators and "mathani" as "literal pairs" as a hidden structural system, we now move on to the field of practical application. This chapter aims to show how to use these methodological foundations and tools in the contemplation of central Qur'anic words and concepts, to reach a deeper and more accurate understanding that transcends superficial interpretations and is consistent with the overall system of the Qur'an.

In analyzing each word or concept, we will follow the methodological steps that have been explained, focusing on:

  1. Identify the root and bladder core.

  2. Understand the semantics of the letters and bladders that make up the word.

  3. Trace the places of occurrence of the word and its different Qur'anic contexts.

  4. Deduction of the fixed connotation or kinetic meaning of the word.

  5. Linking this understanding to the overall system of the Qur'an and its general principles.

  6. Compare the inferred understanding "cautiously" with traditional interpretations to highlight the addition or correction.

  7. In some cases that are difficult to understand the word, refer to the original manuscripts to make sure that the word is drawn

We'll start by analyzing some of the words that were previously covered in your attached texts, but we'll now revisit them more consistently with the integrated methodology that was established.

Analysis of the word: "conjecture" "zn"

  1. Word: conjecture "and its derivatives: they think, think..."

  2. Root and bladder:

  3. Indications of Mathani "deductive ijtihad":

  4. Places of occurrence and contexts: "As mentioned earlier"

  5. Extracting meaning and determining the fixed connotation:

  6. Harmony with the Qur'anic system:

  7. Compared to interpretations: The methodology asserts that conjecture is not only "doubt", but a broader state that includes "uncertain belief" that may amount to faith certainty in certain contexts or remain in the circle of doubt or illusion in others. It is the context that determines the nature of this "inconclusive belief".

Conclusion of the word "conjecture":
Through the analysis of the Mathani "zn" and "nn" and their interaction with the Qur'anic contexts, it is clear that "conjecture" represents the state of belief or perception that is not based on direct certainty or conclusive evidence. This belief oscillates between the certainty of faith "as the thought of meeting God" and doubt and conjecture or delusion and bad conjecture that is forbidden.

Analysis of the word: "male" "YKR"

  1. Word: Dhikr "and its derivatives: male, mention, remembrance, remembrance..."

  2. Root and bladder:

  3. Indications of Mathani "deductive ijtihad":

  4. Places of occurrence and contexts: "As mentioned earlier"

  5. Extracting meaning and determining the fixed connotation:

  6. Harmony with the Qur'anic system:

  7. Compared to commentaries: traditional commentaries mention these different meanings "the Qur'an, revelation, remembrance, honor, remembrance of God...". The Mathani approach helps to find the constant intrinsic connotation that connects all these meanings, which is the process of "repeated complete conscious evocation".

Summary of the word "dhikr": Through the analysis of the
root bladder "y.k.r.", it is clear that the "dhikr" in his Qur'anic tongue represents a process of living, active and comprehensive "dhikr" evocation of the meaning or self mentioned, involving repetition and continuous movement towards perfection and the end "k.r". It links awareness to perfection, memory to movement, and heart to truth, whether it is a remembrance of the Qur'an, revelation, God Almighty, or exhortation and exhortation.

Analysis of the word: "way" "SBL"

  1. Word: sabeel "and its derivatives: sabil, sabalna..."

  2. Root and bladder:

  3. Indications of Mathani "deductive ijtihad":

  4. Places of occurrence and contexts: "As mentioned earlier"

  5. Extracting meaning and determining the fixed connotation:

  6. Harmony with the Qur'anic system:

  7. Compared to interpretations: Traditional interpretations agree that the primary meaning is "way" or "method". The Mathani approach adds structural depth to this meaning by linking it to the idea of the very conductive "SP" beginning.

Summary of the word "sabeel":
Through the analysis of the root bladder "s.b.l.", it becomes clear that the "sabeel" in his Qur'anic tongue is not just a path, but a clear and specific path that starts from the point "SP" and ends with the purpose of the information "BL". It represents the method and method that reaches the goal, whether that goal is Allah Almighty and His favor "the way of Allah", or any other good or bad end.

Analysis of the word: "piety" "and s"

  1. Word: piety "and its derivatives: be pious, pious, pious..." from a protective root, in which there was a substitution of Waw T and Idgham."

  2. Root: "f s j".

  3. Possible bladder/pairs "according to the 1+2 and 2+3" mechanism:

Method One: Literal Analysis "Semantics of Single Letters"

  1. Semantics of single letters:

  2. Synthesis of meanings "attempt to deduce":

Method Two: Pair Analysis "Integral Bladder"

  1. Complementary pairs:

  2. Understanding the semantics of couples "deductive diligence according to your approach":

  3. Merging the connotations of the couple "wq" + "qi" in the meaning of "waqi" "the origin of piety":

  4. Link to the Qur'anic context:

  5. Compared to interpretations: Interpretations agree that piety is fear, caution, commitment and prevention. The Mathani approach adds a structural dimension to this understanding, highlighting the elements of strength, constancy and continuity and certainty inherent in the root of the word.

Conclusion of the word "piety" from a protective root":
Through the analysis of the root bladder "and qj", it is clear that taqwa in its linguistic origin is a process of taking strong, constant and continuous prevention and protection "q" based on certainty and knowledge "qi". The formula "piety" emphasizes the need to exaggerate and exaggerate this protective behavior. It is not just a passive fear, but a state of vigilance, commitment and hard work to protect oneself in this world and the hereafter.

Analysis of the word: "sedition" "FTN"

  1. The word: sedition "and its derivatives: fascinated, fascinated...".

  2. Root: "FTN".

  3. Possible bladder/pairs "according to the 1+2 and 2+3" mechanism:

Method One: Literal Analysis "Semantics of Single Letters"

  1. Semantics of single letters:

  2. Synthesis of meanings "attempt to deduce":

Method Two: Pair Analysis "Integral Bladder"

  1. Complementary pairs:

  2. Understanding the semantics of couples "deductive diligence according to your approach":

  3. Merging the connotations of the couple "ft" + "ten" in the meaning of "fitna":

  4. Link to the Qur'anic context:

  5. Comparison to interpretations: Interpretations agree on the meanings of testing, delusion, and torture. The Mathani approach introduces the constant intrinsic connotation that combines these meanings: "detector and transforming testing."

Conclusion of the word "fitna" from the root of fitna":
Through the analysis of the root bladder "ftn", it is clear that "fitna" in his Qur'anic tongue represents a process of testing, opening or separating "fit" that reveals the truth of the thing and leads to an apparent transformation in its state or itself "ten". It's like putting metal on fire, revealing essence and transforming appearance. This process encompasses all forms of affliction, testing, deception, repelling and torture to which a person is subjected to in order to reveal the truth of his faith or to convert him from the truth.

Analysis of the word: "whale" "h and t"

  1. Keyword: Pisces.

  2. Root: "h and v".

  3. Possible bladder/pairs "according to the 1+2 and 2+3" mechanism:

Method One: Literal Analysis "Semantics of Single Letters"

  1. Semantics of single letters:

  2. Synthesis of meanings "attempt to deduce":

Method Two: Pair Analysis "Integral Bladder"

  1. Complementary pairs:

  2. Understanding the semantics of couples "deductive diligence according to your approach":

  3. Integration of the connotations of the couple "ho" + "out" in the meaning of "whale":

  4. Link to the Qur'anic context:

  5. Comparison to interpretations: The traditional interpretation focuses on the whale as a miraculous animal. The structural methodology "whether in letters or pairs" opens the door to a deeper symbolic understanding of the whale as a state of complete containment that leads to cessation and transformation, and this corresponds to symbolic interpretations that refer to the spiritual darkness or tribulation that embraces man to push him towards repentance and light.

Conclusion of the word "whale":
By analyzing the components of the root of "whale" "whether single letters or the pairs "ho" and "wet", "whale" can be understood in its Qur'anic context as a symbol of "universal containment and the surrounding "ho" which represents the end, stop, or complete of a stage "wt". It embodies the situation in which a person may find himself surrounded by circumstances or feelings that compel him to pause, reflect and repent, as a prelude to the transition to a new stage.

This is an analysis of the word "whale" using both methods. Do you have another word to analyze, or should we move on to another topic?

"Gamete": The Diversity of Approaches to Reflection

The word "gamete" is one of the Qur'anic words that has attracted the attention of commentators and researchers throughout the ages, due to its deep connotations related to the origin and composition of man's creation. In this research, we seek to provide a comprehensive explanation of the word "gamete" in the Almighty's saying, "We created man from the sperm of gametes" "Human: 2", with a comparison between three different ways to derive the meanings of this word, and evaluate each method and its features.

"Gametes" in the traditional language and interpretation:

In classical Arabic, the word "gamete" is plural of "gamete" or "gamete", and means:

In the traditional interpretation, the saying "sperm gametes" is understood to mean:

The three ways to derive the explanation of "gametes" :

Three different ways to derive deeper meanings for the word "gametes", go beyond the traditional superficial interpretation, and seek to reveal new dimensions of the word in the light of linguistic and cognitive reflection:

Method one: change the middle letter of the linguistic root: (د يوسف أبو عواد)

The second method: literal analysis of the linguistic root:

The third way: disassembling the word into an integral couple "Fiqh of the seven Mathani" ( بنعودة عبدالغني):

Comparison and evaluation of the three methods:

Comparison Method one: change the middle letter Method Two: Literal Analysis The third method: the jurisprudence of the seven Mathani
Linguistic methodology Unconventional, creative, exciting More traditional, systematic, structured Unconventional, innovative, linguistic and conceptual combination
Depth of analysis medium Deep and detailed Deep and innovative
Linking to Science Strong and direct Less direct Less direct
Adherence to traditional interpretation Weak medium medium
Subjectivity and objectivity More subjective More objective May be subjective in application
Persuasion and attractiveness High, intriguing Medium, logical and structured High, offering a new vision

Conclusion:

The three methods used to derive the commentary on "Amshaj" show the diversity of approaches available for reflection in the Qur'an, and the possibility of reaching deeper and richer meanings of Qur'anic words through different approaches.

In conclusion, it can be said that each of these three methods offers added value in understanding the word "gametes", and reflects different aspects of the richness and depth of the Qur'anic meaning. The choice of the most appropriate methodology depends on the purpose of reflection, the personal inclination of the contemplation, and the scientific and cognitive level of the addressees. The most important thing is the continuous endeavor to reflect on the Book of God and deepen the understanding of its meanings, with all the tools and methods at our disposal, while maintaining scientific methodology and cognitive integration in the journey of exploring God's miraculous words.

"Unbelief": ingratitude of grace and the reward for fleeing

Sure, here's how to merge the two articles into one comprehensive essay, while preserving the main ideas and their logical sequence:

Disbelief: From ingratitude of grace to the challenges of the age in blocking the path of God

Introduction
: The word "disbelief" is one of the most common words in religious discourse, and is often understood in the sense of denial and denial. But is this the only, most accurate, and comprehensive understanding of this pivotal word in the Qur'an? The concept of "kufr" must be reconsidered, based on the Qur'anic Arabic tongue and away from superficial traditional interpretations, to discover that kufr is an act before it is a belief, and that it is ingratitude to grace before it is a denial of the Creator. Understanding this term in the context of its descent and contemporary applications is also necessary To avoid simplification in dealing with it, especially when projecting it on our reality and its renewed challenges.

First: Disbelief - Transcending the traditional interpretation towards the Qur'anic depth

Second: Disbelief in the Qur'anic tongue: the reward for fleeing from thanksgiving

Third: Infidelity ingratitude of grace (Quranic evidence)

The Holy Qur'an emphasizes this meaning in several places:

Fourth: Infidelity is a conscious act and related concepts

Fifth: The Changing Concept of the "Infidel": From the Context of Descent to the Challenges of the Age

The term "infidel" carries specific doctrinal and behavioral connotations in the context of revelation. In the context of the first revelation, the term often referred to those who defied the message of the Prophet Muhammad, denied the oneness of God, and adhered to prevailing polytheistic and pagan beliefs. Acts of infidelity at that stage included verbal and physical abuse of early Muslims, blocking the path of Allah, and fighting the Islamic call. As the Almighty said: {Those who disbelieved, repelled from the path of Allah and died while they were disbelievers, Allah will not forgive them} (Muhammad: 34).

However, as Islam expanded and the situation changed, the methods of blocking the path of God took new forms. Infidelity is no longer confined to outright denial of the message, but has extended to behaviors and practices that obscure the light of guidance from people and mislead them in more complex ways.

In our time, blocking the path of God is manifested in a variety of forms:

Sixth: The responsibility of the believer in the face of contemporary misinformation

Understanding this development in the methods of blocking the path of God is necessary to face contemporary challenges with awareness and foresight. The believer today is required to:

  1. Deepening religious understanding: fortifying with the correct legal knowledge.

  2. Vigilance and awareness: for the ideas and behaviors promoted in his surroundings, and the distinction between right and wrong.

  3. Spreading awareness and stating the truth: with wisdom and good advice, using available and appropriate means.

Going beyond the simplification of understanding the term "infidel" requires not reducing it to a stereotype, but understanding it in its various contexts, and realizing that the essence of disbelief is ingratitude, stubbornness and arrogance about the truth, and that the methods of expressing this ingratitude may change and evolve.

Conclusion:
Kufr in the Qur'anic Arabic tongue is not just denying the existence of God, but is in essence an act of ingratitude of grace, rewarding it with flight and denial. It is a conscious act, and its true opposite is practical thanksgiving. This understanding invites us to review our behavior and attitudes, and to be thankful to God Almighty in word and deed. At the same time, we must realize that the manifestations of this disbelief, especially with regard to blocking the path of God, have evolved and changed their methods in the modern era, which requires us to be aware and insightful to confront These challenges effectively, and work to spread the truth and refute falsehood by all legitimate means.

"Envy": negative energy and destructive effects

Envy is not just a fleeting sense of wishful thinking, but a driving force that may go beyond wishful thinking into concrete actions aimed at harming others. Let us dive into the depths of the word "envy" to reveal its linguistic and social dimensions, based on a detailed linguistic analysis and another derived from the interpretation of Surat Al-Falaq.

Envy in language: movement and prevention

If we look at the word "envy" from an analytical linguistic perspective, we find that it consists of two syllables: "sense" and "dam". "Sense" refers to movement, action and influence, while "block" means blocking and closing. When those concerned are brought together, it becomes clear that envy is a movement or negative influence aimed at preventing the good from the envied and closing the doors of grace before him.

This linguistic analysis reveals the active side of envy, as it is not just a negative feeling in the soul, but a driving force that may push the envious to take actual steps to harm the envied, whether in words or deeds.

Envy in Surat Al-Falaq: Spoiling the contract

In the context of the interpretation of Surat Al-Falaq, envy acquires an additional dimension. Envy is linked here to the knot, that is, the bonds and relationships that bind a person to various aspects of his life (family, work, money, etc.). Envy is seen as an act aimed at corrupting and dismantling these knots, as the envious not only wishes for the disappearance of grace, but actively seeks to sabotage these bonds.

From this perspective, "sense" is interpreted as a "movement of facts," meaning that envy involves movement, interaction, and tangible impact. As for "dam", it remains in the sense of prevention and closure. Thus, envy becomes a negative movement that seeks to prevent the good from the envied and corrupt his bonds and relationships.

Envy: declared negative energy

What is interesting in the analysis derived from Surat Al-Falaq is the reference that envy may be "announced" and not necessarily "tucked". This means that the envious may express his envy explicitly, whether in words or deeds, and not just subtle inner feelings.

Envy is also referred to as "directed negative energies," which means it may have a real impact on the envied, beyond mere distress or psychological harm.

Envious: a criminal against himself and others

In conclusion, the envious person is described as a "criminal", and this description reflects the seriousness of envy and its destructive impact on the individual and society. The envious not only harms the envious, but also himself, as he fills his heart with distress, worry and hatred, and prevents himself from feeling satisfied and contented.

Understanding envy as a negative movement that blocks the doors of goodness, whether linguistically or through the interpretation of Surat Al-Falaq, invites us to beware of this destructive feeling, and to seek to cleanse our hearts of it, and to fortify remembrance, supplication and seek refuge in God from the evil of the envious.

"Creation" as a pair consisting of "vinegar" and "laq" opens up new horizons for understanding the Qur'anic meaning.

Let's complete this analysis and delve deeper into these complementary pairs:

1. Spouse "vinegar" "x l":

2. Spouse "Lq" "L Q J":

3. The relationship between "vinegar" and "laq" and "create" " "

4. Apply this rule to our understanding of the Holy Quran:

5. Examples of integral couples in the Qur'an:

Conclusion:

Using this rule will help us understand the Qur'an more deeply and see the balance and divine creativity in everything.

Falaq: Slitting, Separating and Output

The word "falaq" carries with it the meanings of part, separation and output, both in the abstract Arabic language and in Quranic usage. Let's explore these meanings in detail:

  1. Linguistic meaning "P + Lq":

Thus, the combination of the two letters together "P + L" gives meaning:

Linguistic examples:

  1. Meaning in the Qur'an:

In the Qur'an, the word "falaq" and its derivatives appear in several places, all of which carry the basic meanings of shaq, separation, and output, but in different contexts:

Conclusion:

"Falaq" in the language and the Qur'an means slitting, separating and directing. In Surat Al-Falaq, it means the morning and everything that God has created, and in other places, it means splitting love and nuclei to bring out the plant, and splitting the darkness of the night to bring out the morning. In all these contexts, the Word highlights God's power and greatness in creation and management. Comparison between "FLS" and "FLS" in the Qur'anic context

Side FS "create" P L s "Falaq"
First stage Initialization "Void/Deficiency". Disassembly "Slit/Break".
Second stage Show "Presence/Interaction". The output is "Detect/Appear".
Purpose Find something new. Transform an existing thing into a new state.
Symbolism Creation from nowhere "creativity". Radical change "measure".

4. Interpretive implications of the analysis

  1. Unification of Divine Power:

  2. Human dimension:

  3. The Qur'an is a dynamic book:

5. Conclusion

Masnut analysis of the two roots reveals:

Interpretation of the verse of the believers and the believing women in Surat Al-Ahzab

Verse 35 of Surah Al-Ahzab: A new reading that goes beyond the distinction between the male and female sexes ( ايهاب حريري)

Verse 35 of Surat Al-Ahzab "The Muslims, Muslim women, believers, believing women, judges, judges, honest women, honest women, patient and patient and humble and humble and charity and charity and fasting and fasting and keepers Farooj and Hafiz and Hafiz Allah a lot and memories God has prepared for them forgiveness and great reward" of the verses that sparked wide discussion On the significance of the distinction between masculine and feminine in Quranic discourse. One lecturer offers an unconventional interpretation of this verse, going beyond superficial gender reading, and focusing on the intellectual and epistemological context of the verse.

Critique of traditional gender interpretation:

The lecturer criticizes the common interpretation that sees in the verse a division of virtues between men and women, considering that adding "alif al-khanjar" to feminine words such as "Muslims" and "believers" is a later misrepresentation that entrenches this gender distinction. He describes this traditional interpretation as "superstitions" resulting from "ignorance of the ancient Arabic language" and "lack of understanding of context."

Alternative Interpretation: Focusing on the Intellectual and Cognitive Context:

P2740#y1The lecturer believes that the verse falls within the context of an "intellectual fight" in Surat Al-Ahzab, where arguments and arguments take place between the Prophet (peace and blessings of Allaah be upon him) and the Companions and among other sects. According to this interpretation, the words "Muslim men and women" and "believers" do not refer to biological sex, but to different categories of participants in this intellectual dialogue, based on their level of comprehension and conviction of the Qur'anic argument.

Applying the interpretation to the rest of the attributes in the verse:

This interpretation extends to the rest of the attributes mentioned in the verse "the two laws and the qantat, the honest and the truthful, etc.". Rather than being considered as characteristics specific to men or women, they are understood as signifiers of different levels of religiosity and commitment, based on the degree of understanding, reflection, and conviction of the Qur'anic argument.

Conclusion:

This interpretation offers a new reading of verse 35 of Surat al-Ahzab, which goes beyond superficial gender discrimination and focuses on the intellectual and epistemological context of the verse. It is a call for a deeper understanding of Qur'anic discourse, transcending traditional gender divisions, and focusing on the spiritual and epistemological essence of faith and Islam. Wine: Between Truth and Metaphor

The concept of "wine" in Islam has long been a subject of debate and reflection, from the categorical prohibition in this world to its description as bliss in paradise. But can our understanding of wine go beyond the literal meaning of the intoxicating drink? And can it carry a deeper symbolism related to other aspects of human existence? This is what we tried to explore in our previous dialogue, delving into unconventional linguistic and symbolic aspects of this Qur'anic concept.

Alcohol in the Traditional Islamic Balance: Prohibition in this World and Bliss in the Hereafter

The traditional understanding of wine in Islam begins with the decisive distinction between the wine of this world and the wine of paradise. In this world, alcohol – that is, intoxicating alcoholic beverages – is categorically forbidden by explicit Qur'anic texts. The Holy Verses have explained the reasons for this prohibition, because of the serious damage that alcohol has on the individual and society, as it goes away from the mind and leads to sin, enmity and rejection of the remembrance of God.

On the other hand, the Holy Qur'an describes the wine of Paradise as bliss from the bliss of the hereafter, and rivers flowing from the wine of "pleasure for drinkers", which do not get drunk or lose sight of the mind, but are pure and joyful pleasure. This apparent contrast between the two wines raises the question of the wisdom behind this double description.

Unconventional vision: wine as a symbol of imagination, positivity and negativity

In our interview, an innovative vision was put forward that links the concept of wine with imagination, specifically imagination in both its parts: positive and negative. This interpretation views wine not only as an intoxicating substance, but as a symbol that transcends the literal meaning and carries deeper connotations related to the spiritual and psychological energy of man.

Wine in the world: the negative imagination that leads to loss

According to this vision, the wine of the world can be considered a symbol of negative imagination. Wine in this context represents indulging in illusions and delusions that distance man from reality and from truth. It is the unbridled imagination that leads to loss of consciousness, falling into sin, and turning away from the path of guidance. Just as wine intoxicates the mind and goes away with it, negative imagination can intoxicate and mislead the soul.

Paradise Vintage: Positive Imagination and Pure Spiritual Ecstasy

In contrast, paradise wine can be understood as a symbol of positive imagination or pure spiritual ecstasy. The wine of paradise in this interpretation represents the sublime spiritual manifestations, the deep and impeccable pleasure of faith. It is the imagination that elevates the soul, bringing it to a state of serenity and pure spiritual joy, without any damage or negative consequences. Just as paradise wine delights its drinkers, positive imagination can delight and enlighten the soul.

Linguistic analysis that supports the symbolic vision:

To reinforce this symbolic vision, a linguistic analysis of the word "vintage" has been delved into in two ways:

This linguistic analysis, while unconventional, offers a symbolic framework that supports the idea of linking wine with fiction, and highlights the aspects of invisibility, influence and change that are evident in both concepts.

Bottom line: wine is a multifaceted symbol

In conclusion, it can be said that the concept of "wine" in the Qur'an, as manifested in our dialogue, carries deeper dimensions than just being an intoxicating drink. By linking it to imagination, both positive and negative, we can understand it as a symbol of the internal transformations that man goes through, whether negative leads him to loss, or positive that elevates his soul to the heights of spiritual bliss.

Important notice: It must be emphasized that this symbolic interpretation of wine is an unconventional vision and personal diligence. The prevailing Islamic understanding of wine is based on the literal meaning of drink, with a clear distinction between the forbidden wine of this world and the permissible wine of Paradise. This symbolic interpretation remains a valuable addition to enrich the debate on Qur'anic concepts, and open new horizons for reflection on their deep meanings, with the need to be aware that it represents a special point of view that may not agree with the prevailing traditional interpretations.

"The dead" and "intelligence" in the light of the Qur'anic tongue - editing the present with conscious acclamation

Introduction: Application of the Qur'anic tongue approach
This topic, within the methodology of the "Quranic tongue", which calls for diving into the roots of words and understanding their deep connotations away from ready-made explanatory templates, seeks to re-read the concept of "dead" in the Almighty's saying, "I forbid you to die". We will link this concept to an expanded interpretation of the word "smart" in Surat Al-Ma'idah, inspired by the linguistic root "y-k" meaning beyond legal slaughter, to reveal the role of "intelligence" and "wisdom" as necessary "purification" tools to free our present from the shackles of the bygone past.

"The dead": Beyond the physical carrion
in the Qur'anic tongue, the "dead" may not be limited to the animal that has died. Rather, it may refer in a broader sense to all that has lost its vitality and has become a lifeless burden and corpse in the intellectual and societal body of the nation: negative heritage, outdated ideas, inherited conflicts, blind traditions, intellectual rigidity. All this represents a "dead" that hinders progress and drains the present, and must be dealt with to avoid harm.

"Except what you have intelligent": the recommendation of science and knowledge, not just slaughter
Here comes the role of the pivotal exception (except what you have intelligent). The common interpretation limits it to perceiving the animal alive before it dies and slaughters it legally. But the Qur'anic tongue approach invites us to consider the root of the word "y k". According to the intrinsic vesicose analysis, the root combines:

Therefore, "intelligence" or "acclamation" in its Quranic linguistic essence is the process of "overcoming the unknown, difficult or harmful through a deep understanding of science and knowledge and defining its laws and controls". It is a cognitive process that requires intelligence and understanding to distinguish the beneficial from the harmful, neutralize the harm, or even convert the harmful substance into the beneficial through science and careful processing.
This goes far beyond ritual slaughter to become a method for dealing with challenges and resources, including those that are inherently taboo because of their harm caused by ignorance or mishandling.

"Smart Acclamation" of Heritage and Concepts:
By applying this understanding to the metaphorical "Meta" "Heritage and Ideas", "Acclamation" becomes a critical intellectual process that requires intelligence and wisdom "which is to put something in its proper position resulting from a deep understanding":

  1. Understanding and overcoming the difficulty of the past: Using intelligence and science to analyze heritage and understand its contexts and complexities, to "overcome" its difficulty in superficial understanding.

  2. Identify and identify the beneficial from the harmful: Employing wisdom and intelligence to sort and identify what is alive and useful in this heritage "eternal values, human wisdom" and what is "dead" and harmful "nervousness, superstition, injustice".

  3. Neutralization or diversion of damage: the rejection of harmful and dead elements, or in some cases "as in dealing with natural resources that were harmful such as pigs in precision and therapeutic medical uses", the science of "cognitive intelligence" can find ways to make safe use after the damage has been completely removed or neutralized.

Conclusion: Wisdom and intelligence to overcome the dead
The prohibition of the "dead" in the Qur'anic tongue, when deeply understood, is a call to activate innate "intelligence" and ask for "wisdom" to carry out a continuous scientific and intellectual "recommendation" process for our heritage, ideas and even resources. With this approach based on deep understanding and subtle discernment "identification", we can transcend the "dead" of the past and consciously deal with the challenges of the present, to build a future based on wisdom, knowledge and light.

"Striking in the ground" as a Quranic approach to overcome the dead stalemate

Introduction: "Hitting" in the Qur'anic tongue as an act of change
To complement the approach of the Qur'anic tongue in understanding its terminology away from common and limited meanings, we address the concept of "beating in the ground" Looking at the root of the word "z.r.b" and its essential meanings, we discover that "hitting" is not just a physical movement "such as hitting with the hand or traveling", but is in its depth "making something the opposite of what it was", that is, bringing about a fundamental change in its condition or nature. With this understanding, "beating the ground" becomes a Qur'anic methodology to get out of the intellectual and social "dead" state of inertia and imitation.

The
most dangerous form of "dead" that afflicts societies is intellectual stagnation, passive submission to inherited reality, and sanctification of the past simply because it is past. This inertia kills creativity, hinders development, and makes the nation an exhausted body incapable of reacting dynamically to the challenges of the times. It is the state of "non-change", which is the antithesis of what the concept of "multiplication" advocates.

"Multiplication by the ground": Methodology of radical change:
When we understand "multiplication" as "making something the opposite of what it was", the dimensions of "multiplying by the ground" become clear:

The challenge of resistance to change:
This process of "beating" "radical change" will inevitably face resistance from those who adhere to the status quo, who reject any change "disbelievers in this change". Breaking the norm and "hitting" the heritage requires a willingness to confront this resistance as a natural part of the process of change and development.

Conclusion: Beating in the ground to get out of the dead
"beating in the ground", in the light of the Qur'anic tongue, is a dynamic and effective methodology to get out of the "dead" of inertia and imitation. It is a constant call to use reason, thought, research and strive to "strike" stagnant reality and rigid ideas, that is, radically change them for the better. Only through this conscious journey of intellectual and practical "beating", which requires courage, perseverance and critical thinking, can individuals and societies transcend their negative legacies, react flexibly and wisely to the challenges of their time, and create a future. Alive and bright, free from the "dead" of the past.

The concept of "tongue" and the application of the seven rules of the Arabic tongue and the meanings of the letters "l, s, n"

Introduction:

The word "tongue" in the Arabic language, as shown by the dictionaries of the language, carries the meanings of language and speech in general, in addition to being called the tongue as a member of pronunciation. However, by examining the roots and structures of the word, and using Arabic philology and grammar, we can reach a deeper and richer understanding of this concept. This research aims to explore the concept of "Lasn" in detail, and apply the rules of the "seven Arabic tongue Mathani" and the meanings of the letters that make up the word "lam, sein, noun" to derive deeper and more comprehensive meanings for this important linguistic term.

The concept of "tongue" in Arabic:

As stated in language dictionaries, "tongue" means language and speech in general, and is also called the organ tongue. However, looking at the root of the word "not", which denotes eloquence and eloquence, and its derivatives such as "tongue" meaning Easter and Balagh, and "tongues" in the sense of eloquent eloquence, we realize that "tongue" is not limited to ordinary speech, but carries deeper connotations related to the quality of language, eloquence of expression, and the ability of the tongue to clarify and clarify.

The seven Mathani and the rules of the Arabic tongue:

"The Seven Mathani" is a Qur'anic term that often refers to Surat al-Fatihah, the mother and foundation of the book. In the linguistic context, "the seven Mathani" can refer to the basic and essential rules of the Arabic language, those rules that are repeated and bent in the structure and structures of the language, and that represent the basis of a deep understanding of the language of the Holy Qur'an and the tongue of the Arabs. Applying these rules, including understanding the meanings of letters, helps us dive deep into words and linguistic concepts and extract their hidden connotations.

The meanings of the letters "l, x, n" and their indication of "tongue":

To analyze the word "tongue" more deeply, we review the meanings of its constituent letters, as stated in the information you kindly provided:

1. The letter lam "for":

2. The letter "S" "S":

3. The letter "N":

The structure of the meanings of letters in the concept of "tongue":

By combining the meanings of the letters "l, x, n" combined, we have a deeper understanding of the concept of "tongue":

Applying the rules of the seven Arabic tongue to understanding "tongue":

Understanding "tongue" through "seven bladders" means applying the basic rules of the Arabic language to understand the dimensions of this concept. This includes:

Conclusion:

The concept of "tongue" in Arabic goes beyond being a word denoting language or tongue. By delving into the meanings of the letters that make up the word "lam, sin, nun", and applying the seven rules of the Arabic tongue Mathani, we reach a deeper and richer understanding of this concept. "Tongue" is a language and speech characterized by eloquence, eloquence, clarity, compassion, and the ability to connect and communicate effectively. It is an instrument of benefit and guidance, a means of achieving peace and unity, and the beginning of knowledge and thought. Understanding "Tongue" in this depth opens up new horizons for us in understanding the power of language and its importance in human life and society.

"Mihrab", "The Wall" and "The Treasure": Quranic symbols that transcend craftsmanship to the horizons of knowledge

Introduction:

The Holy Qur'an is replete with symbols and signs that carry deeper and farther meanings than direct apparent meanings. These symbols are not mere fleeting words, but are keys to a deeper understanding of the message of the Holy Qur'an, and an invitation to reflect and reflect on its verses. In Surah Maryam, the symbols of the mihrab, the wall and the treasure stand out as prominent examples of this Qur'anic symbolism, for which this new interpretation offers a vision that goes beyond literalism to the horizons of knowledge.

Mihrab: The Intellectual Battlefield:

P2838#y1The concept of "mihrab" in this commentary is not limited to the physical place of prayer in the mosque, but extends to include the mind and thought, where man's battle against false ideas and corrupt beliefs is waged against false ideas and corrupt beliefs. It is the arena of the greatest jihad, the jihad of the soul, and the jihad of word for word.

Wall: The separation between the apparent and the inner:

The concept of the "wall" in this commentary transcends the physical wall, becoming a symbol of the separation between the zahir and the batin, between the literal meaning of the Qur'anic text and the profound meaning it carries. It is an invitation to penetrate beyond letters and words, and to dive deep into meanings.

Treasure: Science and hidden knowledge:

The concept of "treasure" in this interpretation is not limited to buried money, but extends to include the science and knowledge that we must seek and extract from the interior of the texts and from our lives and experiences. It is a precious treasure, but it may be hidden from view, and it requires effort, research and excavation.

Conclusion:

Understanding these Qur'anic symbols of the "mihrab", "wall" and "treasure" invites us to:

  1. Transcending literalism: not being satisfied with the apparent meanings of texts, and seeking to understand the deeper and farthest meanings.

  2. Meditation and reflection: Allocate time to meditate on the verses of the Holy Qur'an and try to understand them and draw lessons from them.

  3. The search for knowledge: the pursuit of science and knowledge, and not only ignorance and imitation.

  4. Intellectual jihad: Fighting false ideas and corrupt beliefs with science, argument and proof.

These symbols are a call for every Muslim to be a thinker and a seeker of truth, to seek to understand the Holy Qur'an deeply and sincerely, and to apply its teachings in his life. It is a call to self-advancement through science and knowledge, and to contribute to building a better and more conscious society.

An alternative reading of verse 60 of Surat Al-Ma'idah : Is it about animal metamorphosis or spiritual corruption?

Verse 60 of Surat Al-Ma'idah is one of the verses that has provoked wide debate throughout Islamic history, and it reads: "Say, "Do I tell you human beings who are rewarded with Allah, who curse Allah and are angry with Him, and make monkeys and pigs among them, and the slave of Taghut, those who are evil in a place and stray from the right path" "Al-Ma'idah: 60".

The traditional and prevailing interpretation of this verse is that God punished some of the Israelites (or recalcitrant Jews) with literal metamorphosis, turning them into apes and pigs as punishment for their disobedience and disbelief. However, an alternative reading has recently emerged that offers a radically different interpretation, rejecting the idea of literal metamorphosis, providing an understanding based on linguistic analysis and the alleged verse context in the original manuscripts.

P2856#y1Criticism of traditional interpretation:

The proponents of this new proposition argue that the traditional interpretation of literal metamorphosis faces several problems:

  1. Illogicality: Turning an honored human being into an animal is irrational and contrary to the concept of God honoring man.

  2. Body ownership: The body is God's creation and kingship, and changing it in this way seems inconsistent with this concept.

  3. Sowing discord: Traditional interpretation is accused of historically being used to fuel interfaith conflicts and demonize others.

  4. Contradiction with "reward": The word "reward" is usually associated with good reward "reward", and associating it with "evil" seems contradictory in traditional reading.

Foundations of the new interpretation: ( ايهاب حريري)

The new interpretation is based on several main pillars:

  1. Singular Dominant Form: Note that verbs and pronouns in the verse often come in the singular: "who cursed him", "was angry with him", "and worshiped the tyrant". This harmony in the use of the singular is fundamental evidence that the context speaks of an individual case and not a collective one.

  2. Original manuscripts : Ancient Qur'anic manuscripts contained different versions of some words, and that current versions were "beautified" or modified by later scholars.

  3. Re-reading keywords: Different readings and linguistic meanings are suggested for the words of the verse:

plural : monkeys and monkeys , feminine : monkeys , plural feminine : monkey

Monkey Skin: Rotten

Monkey Hair: Frizzy and frizzy

Monkey Man: Silence and humiliation

Monkey teeth: shortened by the weevils and caught up with the gums

Monkey tongue so-and-so: It was a stroke

Conclusion according to the new interpretation:

Based on this reading, the verse does not speak of a collective physical deformity, but rather describes the case of an individual who opposes God and refuses to contemplate his message (the Qur'an). As a result of this stubbornness and reluctance, God curses and rages him, and his condition becomes ""Who are they?"" is:

The central meaning of the verse, according to this proposition, becomes a warning of the consequences of reluctance to contemplate the Qur'an and stubbornness in the face of the truth, and how this leads to spiritual and intellectual degeneration of the individual. He argues that this interpretation focuses on the importance of reflection and deep understanding of religion, rather than focusing on metamorphosis stories that may be used negatively.

The concept of the tree in the Qur'an "from the perspective of the jurisprudence of the Qur'anic tongue"

Introduction: Beyond the Plant
The word "tree" is often understood in the Qur'an in its direct sensory sense as a plant with a stem and branches. However, the approach of the Qur'anic "jurisprudence of the tongue", as presented in the source text, invites us to go beyond this limited literal understanding in some contexts, and dive into the deep linguistic structure of the word. The tree, in this perspective, is always not just a plant, but carries a deeper root connotation.

Root meaning: "All that branched off from an origin"
This approach attributes the word "tree" to its basic connotation of "everything that branched off from an origin". This meaning is not just a distant interpretation, but is supported by the uses of language itself "as in the "genealogy tree" that separates the branching of generations from the great-grandfather", and even the biological structures in man "such as the branching of the nervous system or blood vessels from their centers". This concept of branching is key to understanding the symbolic uses of the tree in the Qur'an.

Applications of the concept in the Qur'an:

  1. Mole tree "Adam's story": not eternal life but a path of evolution

  2. The good tree and the malicious tree "Surat Ibrahim": the symbolism of the word and ideology

  3. "Under the tree" "Allegiance to Radwan - Surat Al-Fath ": Under the quarrel not the physical tree

Conclusion: Context and root reveal meaning Analysis of the
word "tree" through the prism of the Qur'anic "jurisprudence of the Qur'anic tongue" shows that the word, although used in its direct sensory sense in some places, carries in other places deep symbolic connotations linked to its root meaning "branching from the origin" and other root meanings "conflict and entanglement". Understanding these connotations requires contemplating the context, linking the verses together, and recognizing the non-arbitrary linguistic structure of the Qur'an.

The concept of the throne in the Qur'an between the human brain and the cosmic system "from the perspective of the jurisprudence of the Qur'anic tongue"

Introduction: Transcending the Sensual Image of the Throne The
concept of "throne" in the minds is often associated with a luxurious royal bed or a high seating space. In the religious context, it is sometimes conceived as a physical throne of God Almighty. However, the "jurisprudence of the Qur'anic tongue" approach, as presented in the source text, provides a deeper insight that transcends these sensory images, revealing multiple and interrelated connotations of the word "throne" based on its Qur'anic context and linguistic structure.

"The Throne of Your Lord" "In Surat Al-Haqqa": The Human Brain and Its Basic Tasks
In the context of talking about man and his responsibility, the text "through the explanation of Dr. Hani" presents a striking interpretation of the "throne of your Lord" carried by eight:

  1. It is not the absolute throne of God: it is not the throne of the divine, which is not surrounded by knowledge, but the "throne" of man, that is, the divine order concerning the formation and assignment of man.

  2. The throne is the human brain: The "throne" is explained here as the human brain, this very complex structure that represents the center of control, command and responsibility in man, with its trillions of branched and intertwined neural connections "which is commensurate with the meaning of the throne as a structure or structure."

  3. Layers of the throne "three brains": This throne-brain is divided into functional levels: the "biological" brain stem, the "chemical-emotional" limbic system, and the "thinking-logical" cerebral cortex.

  4. The eight holders of the throne "basic tasks": they are not necessarily seen as angels, but as eight basic tasks or functions of the brain, distributed between the right lobes "sensory, inspirational, holistic" and left "linguistic, logical, analytical". It is these tasks that "carry" the conscious and responsible human being.

  5. "The King on the Board": They represent the sub-aspects and details of these basic tasks.

"His throne on water" "In Surat Hud": the cosmic order based on possibility and knowledge
In the context of talking about the creation of the heavens and the earth, the "throne" acquires a cosmic and systematic connotation:

  1. It is not a physical throne on top of physical water: the text rejects a literal interpretation, asserting God's removal from the need for a place or space.

  2. The throne as a symbol of sovereignty and order: "Throne" is interpreted here as a metaphorical symbol of:

  3. Water as a symbol of possibility and knowledge: "Water" is understood here not only as a physical substance, but as a symbol of:

  4. The overall meaning of the verse: The meaning becomes that God's sovereignty, order and governing law "the throne" existed, firmly established, and founded on the principle of life, possibility, knowledge and wisdom "water" even before the manifestation of the material creation of the heavens and the earth. Order precedes and establishes creation.

The link between the two meanings: branching, structure and order
Although the two contexts are different, there is a common thread connecting the two interpretations of the throne:

Conclusion: The Throne between Man and the Universe
The "jurisprudence of the Qur'anic tongue" presents a vision of the throne that goes beyond the material concept, to link it in the context of man to the center of his consciousness and responsibility "the brain", and in the context of the universe with the system of creation and its laws based on science and divine possibility. Understanding these multiple and interrelated connotations requires contemplating the context and linguistic structure of the Qur'an.

Adam's Paradise: The State of Completeness and Sufficiency, Not the Place of Idle Bliss

Introduction: Rereading the Concept of "Paradise"
"Adam's Paradise" is often depicted in traditional interpretations as a specific geographical place, a lush garden full of pure material bliss and free from any toil or imperfection. However, the source text, through the "jurisprudence of the Qur'anic tongue", proposes a different vision that considers "paradise" not necessarily only a place, but above all an existential and psychological "state" characterized by completeness, adequacy and security.

Characteristics of Adam's "paradise" in Surat Taha:

  1. No hunger, no nudity:

  2. No thirst or sacrifice:

Paradise as a state of balance, not idleness:
This state of complete sufficiency and complete security does not necessarily mean lethargy, laziness and absence of work, but rather a state of balance, self-sufficiency and comprehensive security. It is the ideal environment that allows the being to exist without the feeling of inferiority or fear that drives him to the exhausted pursuit.

The problem of greed in the mole and the king:
understanding paradise as a state of completion solves the logical problem in traditional interpretation: Why does Adam covet "the mole and the king" when he already owned them in heaven? If heaven is just material bliss, greed seems unjustified. If it is a state of sufficiency and security, the "mole tree" "as previously interpreted as a path of harmony and cognitive development" and "the king who does not wear out" "the king of science and wisdom" represent seduction.By moving from a state of static sufficiency to a deeper state of cognitive development and dynamic harmony with the cosmic norms, which Satan seduced Adam.

Conclusion: Adam's
paradise, in this perspective, is not just a geographical place, but a symbol of an innate existential state of completeness, sufficiency and complete security. Understanding it as a "state" and not just a "place" helps to understand the nature of the first human experience and the problem of getting out of it more deeply and consistently.

The mole in the story of Adam: harmony with the Sunnahs - not eternal life

Introduction: Deconstructing the concept of "mole"
When we hear the word "mole", especially in the context of the story of Adam and the "mole tree", the immediate meaning often comes to mind: endless eternal life, and no physical death. But the Qur'anic jurisprudence approach, as reviewed in the source text, calls for a deeper analysis of the root and context of the word "khld" in the story of Adam, proposing a meaning that goes beyond mere infinite physical survival.

Analysis of the root of "FLD": beyond eternity

"Mole Tree": the path of harmony not eternal tree

Based on this understanding of the root of the "khld", the "mole tree" with which Satan seduced Adam is not a tree that gives an endless life, but is:

Why seduce with a mole?

Conclusion: The mole as a quality of existence rather than quantity of time
The concept of "mole" in the context of Adam's story, from the perspective of the "jurisprudence of the Qur'anic tongue", goes beyond the idea of simple eternal life. It refers to a qualitative state of existence characterized by complete and permanent harmony with the laws of the universe, harmony with cosmic and epistemological laws, and self-realization within the framework of this harmony. The "mole tree" is the path or knowledge leading to this state, and the seduction of it was activated by the innate desire for evolution and knowledge.

    1. Obsessive and eating from the tree: engaging in the path of knowledge and taking responsibility

Introduction: Beyond the Simple Deception Satan's
whispering to Adam is often portrayed as a simple deception in which Satan exploited Adam's naivety. However, the source text, through the perspective of the "Qur'anic jurisprudence", provides a deeper reading of the process of seduction and eating from the tree, considering it a fundamental turning point in the human experience, representing the beginning of engaging in the path of knowledge and development, and bearing the consequences of awareness and responsibility.

The nature and weevil of Satan:

  1. Seduction by evolution rather than direct deception:

  2. Activation of latent instinct:

"Eating from the tree": the symbolism of engagement and decision

"The Bedouins of Evil": the exposure of weakness and the beginning of consciousness

"Disobedience and temptation": breaking the order and choosing the experience

Conclusion: Eating as a decision and awareness as the price
of eating from a tree, in this perspective, is a symbolic act that represents Adam's decision to engage in the path of knowledge and experience. Obsessiveness was an activation of the instinct seeking evolution. The result was "bad Bedouins", "awareness of inferiority and need" and "disobedience" "breaking the order and choosing the path of responsibility", which constituted the starting point for man's eternal journey of striving, misery and choice.

  1. Landing, Repentance and Guidance: The Beginning of Man's Journey in the Testing Land

Introduction: From heaven to earth, from sufficiency to striving
after eating from the tree, self-exposure and the beginning of an awareness of responsibility, the "descent" phase comes as a decisive shift in the trajectory of Adam and his descendants. This stage, from the perspective of the "jurisprudence of the Qur'anic tongue" as presented in the text, is not just a punishment of expulsion, but a natural and logical transition to a new arena commensurate with the new state of man: the arena of striving, choosing and affliction, while keeping the door of repentance and guidance open.

"Landing": moving to the test yard

"Repentance" and "Receiving Words": Back to the Curriculum

Divine "Guidance": The Guide on the Journey of Misery

Conclusion: Man's eternal journey between choice and guidance
The descent from Paradise is not the end of the story, but its true beginning. It is the transition to the land of testing and striving. Despite the hardship of choosing "misery", the door to repentance is open, and the divine guidance "method and remembrance" is available as a guide. Following guidance turns the journey of misery into a path to happiness and prosperity, while reluctance to do so leads to distress and blindness. The story of Adam, in this perspective, is an existential epic that describes man's eternal journey in the search for harmony and self-realization through science and faith, in the vast arena of choice.

  1. The Verse of Light: Between the Light of the Heart and the Fabric of the Universe - A Balanced Approach to Interpretations

"God is the light of the heavens and the earth, like his light..." "Light: 35"

Ayat al-Nur is one of the unique Qur'anic verses that captivated minds and hearts with the beauty of its depiction and the depth of its connotations. Allah SWT describes Himself as "the light of the heavens and the earth", and then sets an example of this light with a niche, a lamp, a bottle and a blessed olive tree. This magnificent parable has been a fertile field for commentators and thinkers throughout the ages, leading to the emergence of various exegetical approaches, reflecting the richness of the Qur'anic text and its ability to address different levels of understanding.

This article deals with a balanced approach to two main interpretations of this verse: The first focuses on the symbolic and moral dimension related to the light of guidance in the heart of the believer, which is the dominant and considered interpretation of the public of commentators. The second provides a detailed cosmic vision, based on the approach of "Quranic philology", which delves into the linguistic structure in search of latent cosmic connotations, as reviewed in some modern commentaries.

The first approach: the light of guidance in the heart of the believer "symbolic/moral interpretation"

This trend, represented and widely accepted by commentators such as Imam al-Saadi and others, sees the verse as an example of God's guiding light in the heart of his faithful servant. This interpretation is manifested in the following points:

  1. God is the source of light: God is the source of all light, whether it is the sensory light that illuminates the universe, or the moral light represented by revelation, faith, knowledge and guidance.

  2. The parable describes the condition of the believer: The elements of the proverb "the niche, the lamp, the bottle, the tree, the oil" are understood as symbols of the believer's state and heart:

  3. The end is reason: this interpretation confirms that God sets examples for people to reason and reflect, and to bring deep moral meanings closer to understandings.

The second approach: the cosmic olive tree and the texture of the sky "deep cosmic / linguistic interpretation"

This approach, based on the "Qur'anic jurisprudence of the tongue" approach as put forward by some contemporary speakers, offers a different reading that focuses on building a cosmological model based on semantics and structure:

  1. The sky is a sea, not a space: the sky is understood as a great "heavenly sea" that fills the universe, not a vacuum.

  2. Cosmic Tree: In this heavenly sea there is an enormous and blessed "cosmic olive tree", perhaps upside down "its origin in heaven and its branches down".

  3. Stars as flaming branches: "The Dre planet" is not just an analogy to the clarity of the bottle, but a cosmic reality: the stars are the limbs, branches and burning branches of this cosmic tree.

  4. Oil is the fuel of the stars: The oil of this cosmic tree has a unique nature that makes it self-illuminate "its oil almost shines", and it is the fuel that keeps the stars "tree limbs" burning.

  5. "Neither eastern nor western": means that the tree is cosmic beyond the earthly determinants of sunrise and sunset, and is located above the sun and moon.

  6. Stars fall and their locations: meteors and meteorites are the remains of the branches of a tree that are consumed, and "star positions" are the fixed places on the tree where new branches grow in place of the old ones.

  7. The purpose is to reveal creation: this interpretation holds that the verse, in addition to its guiding dimension, reveals amazing truths about the structure and creation of the universe, and that the Qur'an contains an authentic cosmic science that must be extracted.

Towards a balanced vision:

Both interpretations offer a rich insight into the verse of light, although they differ in approach and focus.

What is needed may not be so much a final trade-off between the two interpretations as an awareness of the multiplicity of layers of meaning in the Qur'an. The Qur'an addresses man on multiple levels: it addresses his heart and conscience "as in symbolic interpretation", and it may also refer to the mysteries of the universe and its construction "as the cosmological interpretation tries to reveal it".

Conclusion:

The existence of such diverse interpretations of a single verse is in itself a testament to the depth, miraculousness and inexhaustible richness of the Qur'an. Whether we understand the blessed tree as a light of guidance that illuminates the believer's heart, or as a cosmic tree with stars shining on its branches, both invite us to glorify the Creator and reflect on his pains and light that fills horizons and souls. The invitation is always open to reflect and dive into the sea of the Qur'an to extract more of its pearls and secrets, while adhering to scientific and methodological constants and controls. "And Allah will set examples for men, and Allah will give all things to them."

  1. Quran - The Renewed Sea of Secrets

"If there were a tree of pens in the earth, and the sea extends after him seven seas, the words of God would not have run out, for God is dear and wise" Luqman: 27

Our journey in tracing two pivotal Qur'anic words, "tree" and "throne", through the paths of the Arabic tongue and through the lens of "Quranic philology", was not just a show of multiple gloss, but a revelation of a stunning interconnection and depth that captures the hearts. We have seen how the "tree" transcends its botanical meaning to become a symbol of branching, path, word, and even conflict, and how the "throne" manifests itself as a center of control, order and complex structure, both in man's inner being "the brain" and in the vast cosmic system.

Even more surprising is the discovery of hidden connections between these concepts through their linguistic roots. The idea of branching, entanglement and extension from an origin or center weaves a semantic thread that connects the tree with its "physical branching", the throne "with its branching structure or center of power", and even quarreling "with the intertwining of opinions and positions and branching them into points of disagreement". This linguistic harmony is not just a coincidence, but rather evidence that the Qur'an is a tight linguistic and cognitive fabric, and that its words are not isolated islands, but part of an integrated semantic network that reflects the unity of creation and the unity of the creator.

This journey confirms that limiting ourselves to literal or inherited interpretations may obscure many of the mysteries of the Qur'an, especially when it comes to verses that talk about the universe, or about profound human and spiritual experiences. The attached texts clearly indicate that a large part of the Islamic tradition may not have given the verses of cosmic creation their due reflection and reflection, perhaps because they were difficult to grasp in earlier eras, or because attention was focused on direct legislative and doctrinal aspects. But the Qur'an itself invites us again and again to Looking and contemplating the creation of the heavens and the earth and the difference of night and day, and makes this one of the characteristics of the first minds who associate understanding the universe with the remembrance of God and the orientation to the hereafter.

The approach of the "Qur'anic jurisprudence" is not a call to reject heritage, but rather a call to enrich it and transcend its limits when it stands in the way of a deeper understanding of God's words. It is an invitation to return to the original – to the Qur'anic text itself – armed with a deeper understanding of its instrument that was revealed: the Arabic language in all its richness and precision.

The Qur'an is not a book that is read once and its relationship with it ends. It is, as the verse of Luqman describes it, a sea whose words never run out, an ocean of mysteries that are renewed and unfolded to contemplators in every age and generation. The more science progresses, and the deeper we understand language, ourselves, and the universe, the more we can discover new layers of its meaning and wisdom. It is a living book, interacting with its thoughtful reader, offering him guidance and light according to his willingness and thought.

In conclusion, contemplating the Qur'an in linguistic and spiritual depth is not an intellectual luxury, but a necessity to revive our relationship with the Book of God, and to understand its universal and universal human message. It is a constant invitation to unlock our hearts, to open our minds to contemplate its signs, to dive into the inexhaustible sea of its secrets, to extract from it the pearls that illuminate our paths and guide us to the right path.

  1. "And my reconciliation is only in God" "Hood: 88" - a radical reading that defies traditional interpretation

P3042#y1Verse 88 of Surah Hud, and in particular the phrase "My compromise is only in God", is one of the Qur'anic phrases firmly established in the Islamic consciousness, traditionally understood as the Prophet Shuaib (peace be upon him) declaring his total dependence on God to achieve success, guidance and repayment in his reform endeavor. However, an alternative and radical interpretation of this verse has recently been put forward, presenting a completely different view, rejecting the traditional understanding as a consolidation of "tawakkul" and one of the reasons for the backwardness of Muslim societies, and claiming that this understanding It resulted from changes to the Qur'anic text and its interpretation by "Islamic scholars".

This alternative interpretation is based on a series of claims about the original text of the verse and a reinterpretation of the meanings of the keywords. : ( ايهاب حريري)

  1. Context and appeal: It is claimed that "O people" was not a public call, but was originally "rising" "without a thousand daggers", addressed to those who strive and "do" to try to understand the message.

  2. Evidence and sustenance: "Evidence" is the same divine message that requires contemplation, and "good sustenance" is the meanings and correct understanding that are extracted from it as a result of this effort.

  3. Succession instead of disagreement: It is claimed that "to disagree with you" was originally "to succeed you", meaning "I do not want to be your successor in your superficial ideas".

  4. P3047#y1Self-prohibition: It is alleged that "I forbid you from it" was "I forbid you from what I forbid myself from", "superstition and superficial understanding".

  5. The fittest instead of the reform: It is claimed that the "reform" was the "fittest", that is, the pursuit of the most correct and correct understanding of the verses.

  6. Reconciliation and understanding: "Syncretism" is completely redefined. It does not mean divine success, but rather "my understanding and awareness of the meaning of the verses" and my ability to "agree and reconcile" them to be consistent and not contradictory, as a result of contemplation of "evidence."

  7. Reinterpreting "except by God": this is the most radical transformation:

  8. Trust and deputy: Trust and deputation are interpreted at the end of the verse as relying on this rational and diligent approach to understanding, and a reference to it.

Alternative Vision Summary:

According to this proposition, the verse becomes a statement from the Prophet Shuaib about his strict mental approach to understanding the message of his Lord, stressing that correct understanding does not come as a direct gift, but is the fruit of effort, reflection, comparison and the pursuit of the "fittest" in understanding the divine book, and this approach is the basis of trust and dependence. The proponents of this argument accuse previous scholars of "playing" in the text and meaning to hide this rational and ijtihad dimension and to establish a misconception of divine reconciliation that led to dependence.

  1. The Concept of "Stunning" in the Qur'an: A Manifestation of Divine Power and a Transmission in Consciousness
    Introduction:

The language of the Holy Qur'an is full of vocabulary that carries with it deep semantic dimensions that go beyond the direct lexical meaning. The word "stun" and its derivatives, contained in pivotal contexts such as the story of the Israelites asking to see God aloud (al-Baqarah: 55) and the experience of Moses (peace be upon him) at Jabal al-Tur (al-A'raf: 143), are typical of these rich words. This section, within the applications of "Quranic Jurisprudence", aims to dive into the semantics of "stunning" by deconstructing its literal and dualistic structure, to reveal layers of meaning that may shed new light on our understanding of these unique Qur'anic experiences.

1. Contextual and traditional meaning:

The meaning of the "thunderbolt" in the story of the Israelites is the mortal torment that came as a result of their intransigence and impossible request, followed by their resurrection as a sign and mercy. The "stunning" of Moses (peace be upon him) is usually understood as a state of extreme fainting or loss of consciousness in the face of the horror of the divine manifestation. Despite the validity of this apparent understanding, it may not grasp the full dimensions of the experience, especially when viewed through the lens of the "jurisprudence of the Qur'anic tongue".

2. Structural analysis according to the "jurisprudence of the Qur'anic tongue":

Applying the tools of analysis that we establish, we look at the root of the word "r-p-s" across two levels:

"An optional addition here: a reference to the author's previous analysis on Y+Aq and its relationship to schism or exit as part of the author's own reflections."

3. Re-read the verses with a new perspective:

4. Stunning: is it a punishment or a response?

From the perspective of the Qur'anic Jurisprudence, the simple duality of "punishment/response" can be transcended." Stunning" in its various manifestations represents a powerful and decisive divine interaction with a particular human attitude "the sincere request of Moses, the request of the obstinate people." It is a revealing event with the power of "r, s, p", which causes a transformation or transition "saa, aq" in the state of man and his consciousness, whether this transformation is fainting and awakening "Moses" or death and resurrection of "his people". It reveals the divine truth of "the impossibility of sensory vision, the omnipotence to revive and die" in a way that leaves no room for doubt.

Conclusion:

Analyzing the concept of "stunning" with the approach of "Qur'anic jurisprudence", by interrogating the semantics of its letters and bladders and extrapolating its contexts, opens the door to a deeper understanding of this Qur'anic experience. "Shock" is not just an external event, but a symbol of the interaction of divine power with human consciousness, a profound transformative experience that reveals facts, changes the scales, and invites man to realize God's destiny and greatness.

  1. "As you look": Witnesses of the revealed truth, not just seeing the eye.

Introduction:
When the Qur'an describes the scene of the thunderbolt that took the children of Israel, it concludes by describing their condition (as you look). The meaning at first glance may seem simple: "And you see with your own eyes." But does the depth of the Qur'anic tongue stop there? With the "jurisprudence of the Qur'anic tongue" approach, we invite the reader to a deeper journey into the structure of the word "nazar" to reveal its connotations that go beyond mere visual vision.

Deconstructing "looking" "n z t": Beyond the letters:
Looking at the letters that make up the root "n, z, t" and their energies of "light and self in nun, appearance and revelation in zaa, mercy and vision and return in ra", we have a first impression of a meaning that goes beyond negative observation. It suggests the emergence and revelation of an intrinsic truth concerning self and vision.

Mathani reveals the depth: "naz" and "zar":
When analyzing the literal pairs "bladder" that make up the root, "naz" and "zar", and deriving their connotations from the extrapolation of the Qur'an "as detailed in our method", we reach a deeper understanding. Muthanna "naz" may refer to "disclosure and clarity after invisibility", while Muthanna "adverb" may suggest **conscious anticipation of a result or appearance of something fundamental"**.

"Looking", then: revealing perception:
With the complementarity of these two meanings, "looking" at "while you are looking" becomes not just a visual act, but "a state of conscious and anticipatory observation of an event through which a truth that was absent or ambiguous unfolds". They are witnesses who remove illusion and suspicion, and deeply perceive the divine force of force majeure and the consequence of intransigence that manifests before them. They were watching with their own eyes, yes, but more importantly, they were in a state of "looking" in the sense of a deep and anticipated awareness of the reality of what was happening before them, the reality of the power of God that they asked to see openly and brought them this shocking manifestation.

Conclusion:
The Qur'anic tongue is a sea whose wonders do not end. The word "look" in this context provides an example of how structural reflection can reveal layers of meaning that enrich our understanding of Qur'anic stories and the experiences of the past. It is not just a passing gaze, but a profound witness with which the facts unfold.

  1. ﴿ You may be thankful﴾: the renewed confession of grace, not just the thanksgiving of the tongue

Introduction:
After Allah the Almighty mentioned His great end to the children of Israel by resurrecting them after their death following the thunderbolt, He concluded the verse with the purpose of this resurrection: "May you be thankful." So what is needed thanks here? Is it just a word being said? Or does the Qur'anic tongue have a deeper vision of the concept of thanksgiving, especially in this dramatic context? The "jurisprudence of the Qur'anic tongue" leads us to explore the structure of the word "thanksgiving" for a deeper understanding of its purpose.

Deconstruction of "thanksgiving" "SHKR": Beyond the letters: The
root letters "U, K, R" carry rich connotations: Shin for the prevalence of grace and witnesses, sufficient for sufficiency and divine presence, and Rah for mercy, lordship and return. Her meeting suggests spreading and demonstrating God's sufficiency and mercy, or witnesses of His being and responding to Him by returning.

Mathani reveals depth: "doubt" and "kr":
When moving to the level of the bladder "literal pairs", we find that the Muthanna "doubt" "as deduced in our method" may refer to "disclosure and clarity that removes confusion and shows sufficient truth", while Muthanna "kr" is clearly associated with **"repetition and return with generosity and benefit"**.

"Thanksgiving", then: the act of renewed confession:
with the complementarity of the connotations "doubt" and "kar", the meaning of thanksgiving is manifested as ****a clear and revealing recognition of the truth of divine grace and sufficiency "doubt", embodied in a repeated and permanent practical response that benefits "kr"**. It is not just a fleeting heart or verbal gratitude, but a way of life based on the realization of grace (especially the grace of resurrection and new life in this context) and the translation of this realization into continuous behavior and action that reflects this recognition. It is the removal of doubt in God's power and grace (doubt) by returning repeatedly to Him by obedience and good deeds (as a "cure).

Conclusion:
"You may be thankful" is not just a call for verbal praise, but a call to adopt a new existential attitude based on a deep awareness of God's grace after the experience of death and resurrection, and to translate this realization into continuous practical thanksgiving that shows the impact of grace on the life of the individual and society. The jurisprudence of the Qur'anic tongue reveals to us that thanksgiving is a renewed revealing act, not just a passing word.

  1. "Vision" and "sight" in the balance of the Qur'anic tongue: from the sense of the eye to the perception of certainty

Introduction:
The Arabic tongue, and the Holy Qur'an increases its accuracy and eloquence, distinguishes between concepts that may seem similar at first glance. One of the most prominent examples is the distinction between "sight" and "vision". While the former is related to the sense of the eye, the significance of the latter expands to include the horizons of perception and knowledge. The request of the Israelites (so that we may see God aloud) puts this distinction in the spotlight, prompting us to use the tools of the "Qur'anic jurisprudence of the tongue" to clarify the fundamental differences between the roots "B R R" and "R A I" in structure and semantics.

1. Analysis of "Sight" "B.R.R.": Apparently Detection Tool

2. Analysis of "vision" "RAE": a comprehensive perception that transcends the senses

3. Comparison and integration: sight, vision, insight

4. Reunderstanding the Israelites' Request:

When the Israelites said "until we see God aloud", their choice of the word "see" "from see" instead of "see" "from sight" becomes profoundly significant in light of this analysis:

God's response to them with thunderbolt, death, and resurrection can also be understood as a kind of realization of His "perceptual vision" of His omnipotent power in a way they did not expect, a way that transcended the boundaries of sight and brought them to a certain (albeit horrific) realization of His ability to revive and die.

Conclusion:
Quranic Philology provides us with tools for a more accurate understanding of the Qur'an's linguistic choices. The distinction between "sight" as a sensory tool, "vision" as a universal perception, and "insight" as the depth of this perception reveals multiple levels of sight and knowledge. The request to "see" God aloud represents, in this context, a search for perceptual certainty that transcends the limits of abstract faith, and affirms that the relationship with the great truths requires more than mere sight of the eyes, but a comprehensive vision and permeable insight.

"

  1. The concept of "cloning" derived from its linguistic structure and the texts of the Qur'an:

Understanding the structural significance of the word "reproduction" in the Qur'anic Arabic tongue, which means "the intended request or action to remove a mirror image from its source and make it firmly established and stable in another record", illuminates and unites the various concepts contained in the Qur'anic texts under this root:

  1. Reproduction of works "Accurate Record Well-Established":

  2. "Abrogation" of the verses "output and stability or solid switching":

  3. Reproduction of spiritual lives/cycles "Soul output and stabilization in case of death or transmission":

  4. Reproduction of adjectives "Output of adjectives and their fixation as a reflection in the hereafter":

  5. Clone creation "output and switch to static build":

Summary of the concept of unified linguistic and Quranic reproduction:

By combining structural linguistic analysis with Qur'anic texts, it becomes clear that "reproduction" in the Qur'an is not a biological reproduction in the modern sense, but rather a precise, profound and unified concept in essence, always meaning the process of taking out an image, information, case or work from its original source, then fixing and consolidating it and making it stable and accurate in a record, container or other state. This unified concept applies to:

Thus, Quranic "reproduction" is a concept related to accuracy in transmission, stability and firmness after transmission, whether the transmitted is an action, a judgment, a spirit, an attribute, or a creation. It is an affirmation of God's meticulous preservation of everything and of His omnipotence to output, install, alter, and create.

  1. "I laugh and cry": when laughter is complete, understanding is not a passing giggle
    "a systematic application of the jurisprudence of the Qur'anic tongue"

Introduction:
Is laughter in the Qur'an just an expression of joy and pleasure or even irony, as we understand it in our everyday language? Verses such as ﴿And it is the laugh and weep﴾ "The Star: 43" and ﴿Let them laugh a little﴾ "Repentance: 82" invites us to wonder. The "jurisprudence of the Qur'anic tongue" leads us beyond the direct meaning, to explore the deep structure of the word "laughter" and how it reveals a concept associated with understanding, comprehension, and the product of effort and sacrifice.

Dive into the structure of "laughter" "z h k":
By applying the tools of the jurisprudence of the Qur'anic tongue, we analyze the root through its levels:

Quranic "laughter": full understanding and clarity of vision:
with the integration of the semantics of the Mathani, the meaning of "laughter" is manifested as **"a state of clarity and cognitive completeness "'clarity'" resulting from a full awareness of the truth of the matter and its wisdom "'rubbing' "after experience, effort or sacrifice"**. It's not just an emotional outburst, it is:

Quranic Applications:

Conclusion:
The "jurisprudence of the Qur'anic tongue" frees us from the superficial understanding of words, revealing a depth associated with the laws of the universe and human action. Laughter in the Qur'an is not just a giggle, but a moment of manifestation of truth and completeness of understanding, often the culmination of effort or sacrifice, and an expression of a deep understanding of the signs of God in souls and horizons.

  1. "Abkar" in the Qur'an – beyond the direct linguistic meaning? Journey into the semantics of the root (BR)

The Holy Qur'an, a sea whose wonders never end, always invites us to dive into the depths of its words in search of hidden pearls. The word "Abkar", in the context of describing the bliss of Paradise (incident: 36) and in enumerating the attributes of righteous women (Tahrim: 5), is one of those words that has sparked a long debate about its meaning and significance.

Solid linguistic meaning:
Dictionaries and commentaries throughout the ages almost unanimously agree that "firstborn" is the plural of "firstborn" (by breaking the baa), and that "firstborn" means "first of all" or "what has never been likened". One of the most famous applications of this meaning is the description of a girl who has not yet been married (Virgo). In Paradise, it may be part of the description of the perfection of creation and bliss, and in Surat al-Tahrim, it may refer to the social status of a righteous woman.

Exploring the root (BKR) through the "Qur'anic tongue":
But, does the understanding of the word stop there? The "jurisprudence of the Qur'anic tongue" approach, which seeks to derive meanings from the structure and root of the word, offers deeper possibilities. The root (BKR) in Arabic, as documented by dictionaries, carries basic meanings revolving around earliest, primacy, acceleration, and initiative.

Results of Systematic Linguistic Analysis (Summary):
When applying analytical tools such as "literal analysis" (B+K+R) and "B+Cr analysis" to the word "Bakr", and using the intrinsic connotations of letters, we arrive at a central meaning that revolves around "the original beginning of a state of perfection, sufficiency or containment before it undergoes change or repetition". This meaning, derived from the structure of the word itself according to these methodologies, intersects strikingly with the basic meaning of the word "first" in dictionaries ("first thing") and explains its various applications, including "virginity" as an application of primacy in the context of marriage.

Additional semantic possibilities:
Based on this understanding of the linguistic structure and basic meaning, this word can also carry the suggestions of:

The
aim of exploring these possibilities is not to abolish the direct and established linguistic meaning, but to enrich understanding and open new horizons for reflection. The Qur'anic word, with its miraculous structure, may carry multiple layers of meaning that complement rather than contradict each other. The description of "firstborn" in Paradise may refer to the perfection of creation in its first state (virgins), with the attendant freshness, vitality and initiative that is part of the perfect bliss.

In the following article, we will discuss how these multiple possibilities of meaning can be channelled in harmony with the Qur'an's higher purposes and address the real-world problems that may arise from superficial or imperfect understanding.

  1. "Abkar" between the richness of significance and the responsibility of reflection - towards an understanding that serves noble morals

As we have seen in linguistic analysis, whether by returning to the basic meaning of the word "firstborn" (primacy and non-change before) or by applying analytical methodologies such as "Quranic philology" to its structure (B+K+R or B+K+K), the word "Abkar" carries with it the meaning of "the original beginning of a state of perfection and sufficiency before change or repetition". This semantic richness, which goes beyond the mere common application (virginity) to include suggestions of freshness and perhaps initiative, places a great responsibility on the contemplative person.

Contemplative and Supreme Governor:
Deducing possible meanings is just the first step. The final judgment on accepting and directing a particular meaning does not come from the linguistic tool alone, but from the presentation of that meaning to the supreme governing controls established by the Qur'an itself:

Addressing realistic problems:
Here the importance of "the fingerprint and skill of the mastermind" emerges. The exclusive and partial focus on the meaning of "virginity" of the word "firstborn", and its separation from the system of other Qur'anic values, in some social and cultural contexts, has led to:

The role of refined reflection: The
sophisticated and harmonious understanding is that:

  1. Acknowledges linguistic richness: acknowledges the immediate linguistic meaning ("primary" and its application as "virginity") but does not stop there, but explores the deeper possible connotations offered by the root and the structure of the word (such as freshness and initiative).

  2. Orients understanding to serve values: This semantic richness is used to reinforce higher values. Rather than focusing on the mere physical condition, it is possible to highlight the perfection, purity, freshness, vitality and positive initiative that the description of "Abkar" may symbolize, both in describing the bliss of paradise that transcends our imagination and in describing a righteous woman.

  3. It goes beyond unjust projections: categorically rejects the use of any linguistic understanding, even if it is correct, to justify social injustice, discrimination, or the inferiority of women (virgin or female), as this is blatantly contrary to the purposes and moral system of the Qur'an.

  4. Focuses on substance: reaffirms that God's true differentiation criterion is piety, good deeds, deep faith, and high morals, qualities that are required of both men and women.

Conclusion:
The Qur'anic tongue methodology and other tools of linguistic analysis offer us possibilities to enrich understanding and open new windows on meaning. But our responsibility as contemplative is to use these tools wisely, and to direct the deduced understanding to harmonize with the overall Qur'anic system and its supreme purposes in achieving noble morals and honoring the human being, and addressing our reality with a sophisticated and fair Qur'anic vision. The real imprint of the contemplative is evident in his ability to combine linguistic precision, spiritual depth and moral commitment.

  1. The names of the prophets in the Qur'an: linguistic treasures and spiritual mirrors

Introduction: Names Tell Messages

Within the verses of the Holy Qur'an, treasures of wisdom and inspiration are revealed, among which we may sometimes overlook: the names of the prophets, peace be upon them. These names are not mere words or meta signs, but doors to a deeper understanding of their messages, mirrors that reflect their qualities and the essence of their vocation. God did not choose them in vain, but He made in each name a deep linguistic significance and a luminous spiritual lesson, revealing to us the ways of guidance. This research invites us to dive into some of these treasures, exploring the linguistic and spiritual dimensions of Asma. A selection of prophets.

Examples of the names of the prophets and their connotations:

  1. Adam "Adam": the origin of humanity and honored humility

  2. Idris "Idris": Science and prestige

  3. Ibrahim "Ibrahim": Abu al-Tawhid and the philosophy of innocence and heman

Semantics: Between "innocence" and "meditation":

His name represents a spiritual journey that begins with the decisive step: innocence from everything that is worshiped apart from God. Then the soul embarks on the stage of hegemony, spiritual longing and the search for God, leading to humanity in Him and absolute certainty. It is the model of submission and dedication to monotheism, after a journey of search and impartiality.

The call of Abraham teaches us that the path of monotheism begins with "there is no god" "innocence from all falsehood and polytheism" and then culminates in "except God" "total orientation, passion and domination of the truth". It is the sincerity in vocation and dedication that made him an individual like the nation. ﴿ Abraham was a nation that revered Allah Hanifa and was not one of the polytheists ﴾ "Al-Nahl: 120". As he said: "I turned my face to the One who broke the heavens and the earth, and I am not one of the polytheists" "Al-An'am: 79".

  1. Ismail "Ismail": Response and Delivery

  2. Isaac "Isaac": The Good News of Laughter and Certainty

  3. Lot "Lot ": Facing Deviation

  4. Moses "Moses": the savior and the power of truth

  5. Job "Job": patience and return to God

  6. Younis "Younes": Repentance after despair

  7. Elias "Elias": Jealousy of monotheism

  8. Dhul-Kifli "Dhul-Kifl": Justice and Fulfillment of the Covenant

  9. Jesus "Jesus": the spirit of mercy and the word

  10. Saleh "Saleh": the call for reform

  11. Muhammad and Ahmad "Muhammad - may God bless him and grant him peace": The Seal of the Prophets and the Master of the Messengers

Conclusion: Names of the Prophets. Keys to understanding and emulation

The names of the prophets in the Qur'an are not merely identifying signs, but keys to understanding their messages, lamps that illuminate the paths of guidance. Each name carries with it a treasure trove of linguistic and spiritual connotations, draws a hint of the personality of its author and the essence of his calling, and offers us a unique model of supreme human and divine values.

Contemplating these blessed names and the biographies of their authors invites us to draw inspiration from the lessons and to imitate the lofty values they embodied: Adam's humility, the knowledge of Idris, the monotheism of Abraham, the submission of Ishmael, the patience of Job, the mercy of Jesus, and the perfection of Muhammad, upon whom all of them have the best prayer and the most complete delivery. Let us continue to research and reflect on the Book of God, and in the names of these chosen elite, so that we may find in them what guides us to the righteousness of our religion and our world, and increases our understanding and closeness to God and His honorable messengers.

  1. Solomon: A name that carries the secrets of wisdom and a just king

Introduction: Names. Treasures of meanings

In each of the names mentioned in the Qur'an, treasures of meaning and connotations lie, reflecting aspects of God's greatness and wisdom. But these treasures appear only to those who contemplate and meditate, going beyond superficial reading to deep understanding. The name "Solomon" - peace be upon him - is no exception; it is not just a proper name, but a title that carries the secrets of wisdom and a just king.

Linguistic root: peace and submission

The name "Solomon" derives from the triple root "s-l-m", a common root in Semitic languages, with connotations associated with peace, surrender, and flawlessness. It is as if the name indicates that the essence of Solomon's personality is inner peace and submission to God's will.

Morphological weight: exaggeration of the adjective

The name "Solomon" is measured by the weight of "Fa'ilan", which is an exaggerated weight used to denote abundance or distinction in adjective. It is as if the name tells us: Solomon is distinguished by peace, very submissive to God, great forgiveness and tolerance.

Detailed Analysis: The Journey of Spiritual Ascension

The name "Solomon" is a spiritual ascension journey that begins with peace, moves toward completion, and ends with divine exaltation.

Religious and historical significance: wisdom and king

In the religious context, Solomon's name was associated with the attributes of wisdom, justice, and great kingship, which corresponds to the root "S-L-M". His reign was an instrument for spreading peace and establishing God's law, not for boasting and domination.

Misinterpretation: not the owner of crowns

Some mistakenly believe that the name means "crown holder" or "crowned king", but this does not correspond to the linguistic root "s-l-m", but rather an inaccurate jurisprudence.

"Lord forgive me": the secret of humility

The noble verse in Surat (pbuh) carries a request from the Prophet of Allah Solomon - peace be upon him -: {Lord, forgive me and grant me a king that no one should after me, you are the Wahhab}. This request is not a request for selfishness, but a request for success and help to carry the burdens of the great king, and to perform the trust entrusted to him by God.

Lessons learned: power in safe hands

The story of Solomon - peace be upon him - teaches us that great power should be given to those who use it for good, not for fitna. A just ruler fears the responsibility of power and asks God to help him with it. The Qur'anic language is accurate and expressive, and needs reflection and understanding.

Conclusion: An Invitation to Reflection

Let us consider the names of the prophets - peace be upon them - and draw lessons from them. In the name of Solomon - peace be upon him - there is a message for us: to seek inner and outer peace, to seek wisdom from God, and to use our strength to achieve justice and spread goodness.

  1. "Paradise and Hell": Existential Dimensions in the Life of the World before the Hereafter

Introduction:

When the words "paradise" and "hell" are mentioned in the context of the Qur'an, images of resident bliss and painful torment in the afterlife come to mind. This understanding is the cornerstone of belief in the Last Day, and it is an undoubted and established Qur'anic truth. But do these two powerful terms mean only that eschatological dimension? Could "heaven" and "hell" also be concepts that describe existential states, profound psychological and spiritual experiences, that we live and experience here and now in our worldly lives?

Careful reflection on the verses of God, especially in Surat Al-Nazi'at, opens the door to a deeper and more relevant understanding of our reality. Verses "As for those who overwhelm and prefer worldly life, hell is the shelter, but for those who fear the station of their Lord and forbid the soul from passion, paradise is the shelter" [Al-Naza'at: 37-41], it presents us with a binary picture of eschatological destiny, but also, in a deeper perspective, it may describe two opposing situations that man lives in this world as a direct result of his choices and attitude towards truth and guidance. Heaven and hell, in this sense, are not just deferred promises, but a direct and current product of our behavior and the extent of our commitment to God's balance in our lives.

The hell of the world: the reality of immediate suffering from tyranny and following the passion

The Qur'an describes the first group as "the one who overwhelmed and preferred the worldly life." Tyranny is crossing the line, whether it is in disbelief and disobedience, in injustice and aggression, or in following one's passions unconditionally. To cherish the worldly life is to make its decoration and adornment the great goal, and to preoccupy itself with it from the ultimate goal of human existence and hostility.

What is the "shelter" or inevitable fate of this tyranny and altruism? It's "hell." While this clearly refers to eschatological torment, it has shadows and manifestations in the world that can be considered "earthly hell":

  1. Hell of veil and heedlessness: tyranny and altruism of the world obscure the heart and mind from seeing the great truths and understanding the signs of God broadcast in the universe and in revelation. Man lives in ignorance, his mind is captive to materialism, and his heart is closed to the divine light. This is a state of blindness and obscured insight, akin to being in darkness in which he cannot see his way.

  2. The hell of psychological turmoil: Turning away from common sense and disobeying God's commands necessarily generates inner anxiety, a sense of loss, and a spiritual emptiness. Envy, hatred, arrogance, greed, injustice, lies – all manifestations of tyranny and following passion – burn their owner with an inner fire of tension, regret, fear and dissatisfaction. This is the "intimate" that boils in the stomachs, and the "melting" that dissolves inner tranquility.

  3. The hell of troubled relations: Those who live in their tyranny and passions, their relations are often characterized by conflict, injustice and exploitation, spoiling themselves and those around them with decent livelihoods, and bringing enmities and discord.

  4. Hell of distress and distress: the Qur'an describes the life of the exhibition on the remembrance of God as "the living of Dhankah" (Taha: 124). This distress may be physical, but it is often psychological and spiritual, a feeling of suffocation, lack of blessing and loss of meaning, no matter how wide the world may seemingly be.

This state of multifaceted suffering becomes the "shelter" in which the tyrant and influential man of the worldly life settles, an inevitable and logical consequence of his choices and behavior.

The paradise of the world: the bliss of tranquility - tranquility and guidance

On the other hand, the Qur'an describes the second group as "one who fears the station of his Lord and forbids the soul from passion."

And what is the "shelter" for those who have taken this path? It is "heaven". Just as hell has worldly manifestations, so heaven has appearances and bliss that hasten the believer in this life:

  1. Paradise of Insight and Guidance: Faith and piety open the heart and mind to receive God's light and understand His wisdom in His creation and command. The believer lives in a state of intellectual clarity, and sees things with the light of God, by which he distinguishes between truth and falsehood, good and evil. {And whoever believes in God will guide his heart} [Taghabun: 11].

  2. Paradise of tranquility and tranquility: The remembrance of God and good deeds bequeath the heart a tranquility that is not affected by the vicissitudes of the world. The believer finds satisfaction with God's judgment, patience in times of affliction, and thanksgiving in grace, so he lives a state of inner peace and psychological balance. {Isn't the remembrance of Allah reassuring hearts} [Thunder: 28].

  3. Paradise of good relations: Righteousness on the command of God is reflected in the behavior of man and his relationships, so that he is a source of good and safety for those around him, and his relations of love, mercy and justice prevail.

  4. Paradise of contentment and blessing: The believer who forbids himself from passion and fears the station of his Lord, finds blessing in his time, livelihood and life, and feels the richness of the soul and contentment, which is an indestructible treasure. This is the promised "good life" in this world.

This state of inner bliss and harmony with the universe and the divine method is an accelerated "paradise", a safe "shelter" in which the believer finds his true comfort and happiness in this world, before the paradise of the mole in the hereafter.

Conclusion: The choice between two paradises and two hell

Our understanding of heaven and hell as existential states lived in this world does not diminish the eschatological destiny, but rather confirms that the path to the paradise of the hereafter begins with building a paradise of faith and piety in the heart, soul and behavior here and now. The path of eschatological hell paves the way for him with tyranny, following passion and living in distress in this world.

Contemplating these verses from Surat Al-Nazi'at invites us to pause with ourselves: in what "shelter" do we live now? Do we consciously seek to forbid oneself from passion and fear of the shrine of our Lord in order to taste the taste of "paradise" in our world before our hereafter? Or do we leave ourselves to tyranny and cherishing the worldly life, and we are consumed by the fire of "hell" accelerated by anxiety, distress and deprivation of vision?

The choice between these two shelters, in this world and in the hereafter, is a daily choice that we ask for, and the results of which we feel in our reality before we receive the fullest reward. Let us make the fear of the station of our Lord and the prohibition of the soul from passion our way to the paradise of this world and the hereafter.

  1. Beyond the "Hour": A Deeper Understanding of the Question of the Unseen in the Qur'an

Introduction:

Since the dawn of the Muhammadan message, the question "When is the time?" has occupied the minds of many, whether they are believers eager to encounter God, mocking skeptics, or simply seekers of knowledge of the unseen. This question is repeated in several places in the Holy Qur'an, including the Almighty's saying in Surat Al-Naza'at: "They ask you about the Hour, where is its anchor" [Al-Naza'at: 42]. The direct and common interpretation of this question concerns the time of the Great Resurrection. However, does this Qur'anic question, and the way it is answered, have deeper connotations beyond simply specifying the time of an event? Future? Can this question reveal to us the nature of the human relationship with the unseen, and the Qur'anic approach to dealing with human aspirations to know the unknown?

Analysis of the question and answer in Surat Al-Nazi'at "42-46":

  1. Question "Verse 42": "They ask you about the Hour, which anchor it is."

  2. The first divine response "Verse 43": "What are you from her memory?"

  3. The second divine response "verse 44": "To your Lord is finished"

  4. Defining the role of the Prophet "Verse 45": "You are a warning to those who fear it"

  5. Description of the horror of the hour and its impact "verse 46": "As if the day they saw it did not stop until the night or the day"

Lessons learned from the Qur'anic approach in dealing with the unseen:

Conclusion:

The question about the "Hour" in Surat Al-Nazi'at, and the divine response to it, provides us with an eloquent lesson. Instead of frantically seeking to uncover the unseen and determine its timing, the Qur'an directs us to what is most important and beneficial: focusing on reforming our present, purifying our souls, contemplating the signs of God to understand His Sunnah in souls and horizons, and preparing to meet Him with good deeds and conscious fear of His position. The hour is undoubtedly coming, and its knowledge is with God, and our mission is to prepare for it, and to live our worldly life as if it were the "paradise" of obedience and tranquility, avoiding the "hell" of heedlessness. and fancy.

  1. "Forbidding the Soul from Fancy": The Key to Insight and Liberating the Mind in the Journey of Contemplation

Introduction:

At the heart of human experience lies a constant conflict between the call of reason and spirit on the one hand, and the temptations and unbridled desires of the soul on the other. This conflict is the axis around which many verses of the Holy Qur'an revolve, guiding the believer to the ways of the farmer and salvation. Among the most prominent of these directives is the explicit divine command in Surat Al-Nazi'at: "As for the one who fears the station of his Lord and forbids the soul from fancy, paradise is the shelter ." [Extractors: 40-41]. Upon hearing the "prohibition of the soul from passion", the mind may immediately turn to curbing forbidden desires and slipping into sin, which is a valid meaning and an authentic part of what is intended. But is the blameworthy "fancy" limited to that? Deep reflection reveals that passion has no less dangerous intellectual and psychological dimensions, and that forbidding it is not just a suppression of desires, but rather a process of liberation of the mind and purification of the soul, which opens the doors of insight and leads to the "paradise" of understanding and tranquility, whether in this world or in the hereafter.

What is the "fancy" that necessitates the prohibition?

The word "fancy" in Lisan al-Arab carries the connotations of inclination, decline and fall. In the Qur'anic context, its meaning expands to include every tendency and deviation of the soul from the seriousness of truth and rightness, and it manifests itself in multiple forms:

  1. Passion of desires: Falling behind physical and material desires that contradict God's limits and law, such as seeking forbidden pleasure or scrambling for this world and forgetting the hereafter.

  2. The passion of suspicions and ideas: It is perhaps the most dangerous in the context of contemplation, and it means a tendency to preconceived ideas, fanaticism of opinions and doctrines, following suspicions, and rejecting facts just because they contradict the norm or come from those with whom we disagree. It is the unscrutinized adherence to rigid legacies, the belief in the possession of absolute truth.

  3. Passion in understanding and interpreting texts: This presents a great challenge for the contemplator. It is the tendency to twist the necks of texts to conform to a prior understanding or a hidden desire, or to interpret verses in a way that serves personal or factional interests, rather than submitting to the meanings and purposes of the Qur'an. It is this passion that may make some people exploit the verses of mercy to justify leniency, or the verses of force to justify exaggeration and extremism, which is what the previous verses in Surat Al-Nazi'at warned against when talking about "tyranny".

Why is "self-forbidding passion" the key to insight?

Fancy, in all its forms, acts as a thick veil covering the heart and mind, preventing the light of guidance from reaching and distorting the vision of reality.

"Forbidding the soul": a continuous struggle towards liberation

"Forbidding oneself from passion" is not just a momentary decision, but a process of continuous struggle and constant purification. It requires:

  1. Self-awareness: Recognizing the motives of the soul, its hidden tendencies, and its intellectual and emotional whims.

  2. Knowledge of the truth: Guided by the Qur'an, the correct Sunnah and sound mind to know what is true and what is whim.

  3. Impartiality and objectivity: Seeking to understand things as they are, not as we would like them to be.

  4. Intellectual courage: Willingness to review preconceived ideas and abandon them if they are proven wrong, even if they are dear to the soul or inherited.

  5. Seeking help from God: acknowledging human weakness and asking God for help and success to overcome passion.

"Paradise is Shelter": The Fruit of Liberation and the Purity of Insight

When a person succeeds in this struggle and frees his mind and heart from the power of passion, he reaps great fruits that represent an accelerated "paradise" in this worldly life:

This state of serenity, light and tranquility is the "paradise" to which those who fear the station of their Lord and forbid the soul from passion shelter. It is the safe haven that protects its owner from the vicissitudes of passions and the darkness of ignorance, and it is the best prelude to the eternal paradise of the mole.

Conclusion:

The command to forbid oneself from passion in Surat Al-Nazi'at is a fundamental call to liberate man from the greatest obstacles to correct understanding and correct behavior. It is not merely the suppression of instincts, but the process of elevating the mind and spirit to transcend subjectivity and personal inclinations to objectivity and truth. In this struggle against passion lies the key to insight, the path of tranquility, and the gate of "paradise" whose features begin to appear in the believer's life here and now, before being completed in the afterlife. It is the method that transforms the Qur'an from a mere A text that reads to a light to guide and a source of strength and a real shelter for the soul.

  1. Application to the concept of "blood" – revealing the symbolism of life paths through the craft bladder

After reviewing the theoretical foundations of the Qur'anic philology approach and the literal Mathani system, we now move on to applying this approach to central Qur'anic concepts to see how these tools reveal deeper layers of meaning. We will start with the concept of "blood", which is often understood in its limited biological context, to discover how it represents in the Qur'anic tongue a broader universal symbol.

Keyword: Blood "DM"

When dealing with the word "blood" in the Qur'an, it is not enough to stop at its common lexical meaning "red liquid". The approach of philology invites us to deconstruct the word into its initial literal bladder to understand its authentic semantic energy. The word "blood" consists of two basic letters that form an intrinsic bent:

  1. D D: As we explained earlier, the letter dal carries the thrust directed at a specific target with maximum force. It represents the launch, the directed movement, the rush to an end.

  2. Meme "M": The letter meme carries the energy of containment, assembly, encirclement, and completeness. It represents the bowl, the completeness, and the end that contains the beginning.

Installation of the Muthanna "D + M ": the energy of the completed track

When the directed dal thrust meets the containment and completeness of the meme, the Muthanna energy "blood" is formed, which expresses:

From Muthanna to the Qur'anic concept:

Based on the energy of this essential Muthana, it is clear that the word "blood" in the Qur'an is not merely a reference to the biological fluid, but a universal symbol of all the "paths of life" and the precise cosmic order:

Understanding "bloodshed" and "corruption" through the bladder:

With this understanding, it is clear that the angels wonder in Surat Al-Baqarah (Do you make someone corrupt in it and shed blood):

Empirical Conclusion:

The application of the Qur'anic jurisprudence approach and the literal Mathani system to the word "blood" reveals the depth of this concept. It is not just a liquid, but a symbol of the precise divine order that governs all the paths of life and the universe. The "sanctity of blood" in the Qur'an becomes, in this sense, "the sanctity of harming the cosmic order", a warning against "corruption", "changing the course", "shedding" and "stopping the path". This paves the way for a deeper understanding of the verses of prohibition and exception in Surat al-Ma'idah, as we will see in later applications.

  1. Application to taboo in the table 3 – symbols disrupt life paths

After we revealed in the previous application how "blood" in the Qur'anic tongue symbolizes the paths of life and the precise cosmic order, we now move on to apply the same approach to the taboos mentioned at the beginning of the third verse of Surat Al-Ma'idah: "I forbid you the dead, the blood, the pork and what is worthy of anyone but Allah by it... This is not just a list of forbidden foods, but is, in the light of the jurisprudence of the tongue, symbols of major patterns of disruption and disruption of the paths of life symbolized by blood.

1. Dead "MT": interruptions and track stops

2. Blood "DM": compromising the same path

3. Pork "L H M + X N G + Y ": apparent corruption resulting from the change of internal characteristics

4. What is worthy of anyone other than Allah by "A e l + l + non + Allah"

Empirical Conclusion:

Through the application of the jurisprudence of the Qur'anic tongue, we see that the taboos at the beginning of Table 3 are not just a menu, but symbols of the most dangerous types of disruption of the paths of life and the cosmic order: interruption and cessation "dead", compromising the path itself "blood", continuous structural corruption "pork", and directing energies to the untrue "what is worthy of anyone other than Allah by it". Understanding these symbols is the first step to understanding the Qur'anic approach to transcending them, which will be detailed in the great exception: "Except what you have intelligent." Calling these acts "immorality" confirms that they are a departure from the right path set by the Creator.

  1. Application to the exception in the table 3 – "Except what you have intelligent": the approach of science and responsibility to bypass the ban

After the taboos in the third verse of Surat Al-Ma'idah symbolize patterns of disruption and spoiling the paths of life, the pivotal exception comes to reveal the Qur'anic approach to dealing with these problems and overcoming the state of prohibition. It is not just a circumstantial license, but a cognitive and practical roadmap that places science and responsibility as a basis for dealing with the complexities of the universe. The Almighty says: ﴿ ... Except what you clever and what is slaughtered on the monument and to divide with the old men ۚ that you are immoral ... ﴾. Let's dismantle this composite exception with the Qur'anic jurisprudence method.

1. "Except what you have intelligent": Intelligence as a science, research and scrutiny "overcoming the unknown"

2. "What is slaughtered on the monument": reaching the scientific quorum and directing the application "responsible control"

3. "And to be divided by children": Community Sharing of Knowledge and Results "Transparency and Control"

Empirical Conclusion:

The exception in verse 3 of the table is not just a jurisprudential detail, but an integrated three-step approach to the lifting of sanctity by responsibility:

  1. Science and deep understanding "intelligence".

  2. Setting standards and responsible application "slaughter on the monument".

  3. Participation, transparency and control "division of children".

Only by fulfilling this triple approach, can man deal with the complexities of life and its paths "including what may seem forbidden" without falling into "immorality" "departure from the system", and this is the essence of religion that has been completed, as we will see in the last section.

  1. Concluding Application of the Table 3 – Completion of Religion and the Satisfaction of Islam: The Fruit of Knowledge and Responsibility

After our journey into the depths of the third verse of Surat Al-Ma'idah, starting with understanding "blood" as a symbol of life paths, through analyzing taboos as symbols to disrupt these paths, to revealing the Qur'anic approach to overcoming the prohibition through knowledge, responsibility and participation ""Except what you have intelligent..." ", we now come to the great conclusion of this verse, which announces the culmination of the Muhammadan message: ﴿ ... Today those who disbelieved in your religion despaired, so do not fear them and fear ۚ Today I have completed your religion for you and completed my grace on you and accepted Islam as a religion for you ... ﴾. How does this announcement relate to the "intelligent" approach that we have detailed?

Completed religion: not rigidity, but an effective way of life

The completion of religion, the completion of grace and the satisfaction of Islam is not just the completion of the revelation of rulings and rituals, but the completion of the approach through which believers can deal with all the developments and challenges of life with awareness and guidance. This approach, as we have deduced from the verse, is the ability to:

  1. Understanding the cosmic norms and life paths "blood" .

  2. Facing the challenges and apparent taboos with knowledge and understanding "intelligence".

  3. Apply this science responsibly and according to precise criteria "slaughter on the monument".

  4. Share knowledge and results transparently and under control "sharing with children".

This quadruple approach is "religion" with its practical and epistemological dimension that has been completed. It is a religion that does not fear the unknown, does not stand helpless in the face of taboos, but has the tools to overcome them with knowledge, guide them responsibly, and spread their benefit through participation.

The despair of the disbelievers: the failure of the method of power and ignorance in front of the approach of science and piety

Why do the disbelievers "who cover the truth and disbelieve in blessings" despair of this completed religion? Because their approach usually depends on one of two things:

The "completed religion" offers a third path: power enlightened by knowledge and responsibility constrained by piety. It is an approach that enables its followers to progress, develop and deal with the most complex issues "even what was forbidden in the case of ignorance" without falling into immorality or inertia. It is this balance between knowledge and piety, between progress and responsibility, that cuts off the hope of the disbelievers to control the people of this religion or seduce them by truth. The real fear must be from God alone (do not fear them and be afraid), because His method is the guarantee.

Islam as a Pathological Religion: Submission to the Creator with Activation of Reason

﴿ And I accepted you Islam as a religion ﴾. What is this "Islam" that God has pleased us? It is not just a name or identity, but a state of submission to the Creator that manifests itself in following His method. This approach combines:

This is practical Islam: a delicate balance between belief in the unseen and action in causes, between submission to God and the activation of the powers of reason that He has given to man. It is a religion that calls for the architecture of the earth with science, justice and responsibility.

The compelled and intelligent: license and curriculum

The verse concludes by returning to the state of necessity (whoever is forced in a toast is not guilty of sin, for Allah is forgiving and merciful). It is important to differentiate between this temporary license to preserve the origin of life in force majeure, and the proactive approach based on science and responsibility ""except what you have intelligent". Compulsion is a negative state that temporarily lifts sin, while "intelligentization" is a positive state that systematically decriminalizes and establishes progress. Completed religion does not depend on compulsion, but on an approach that avoids compulsion as much as possible through understanding and action.

Final Applied Conclusion:

The third verse of Surat Al-Ma'idah, with its Qur'anic jurisprudence, is not just a narrative of jurisprudential rulings, but a declaration of the completion of an integrated way of life. An approach that sees the universe as vital "bloody paths", warns against corrupting or shedding them, and presents science, responsibility and participation ""intelligence, slaughter on monument, division with children" as tools to deal with them consciously, and sees in this approach the height of "religion" and the perfection of "grace" and the satisfaction of "Islam". It is a call for Muslims to be the Ummah of knowledge, work and piety, the Ummah from which the disbelievers despair, and which pleases the Lord of the Worlds.

  1. ﴿Two, three and four﴾: A description of the condition of women, not counting wives
    "a new linguistic and contextual reading of the verse of women 3 with the approach of the jurisprudence of the Qur'anic tongue"

Introduction: The
third verse of Surat An-Nisa is one of the most relied upon to legislate and understand the issue of polygamy in Islam. The common and direct understanding of the phrase "Marry what is good for you from women, two, three, and four" is that it allows a man to marry two, three, or four wives as a maximum, provided that it is just. However, is this numerical understanding the only or primary purpose of the Qur'anic tongue shown in this verse? Is the choice of formulas of the counted numbers ""Muthanna", "Three" "Rabaa" instead of the original numbers, their syntactic location, and the context of the verse related to orphans, carry deeper connotations beyond the mere limitation of the number? The Qur'anic Jurisprudence approach, with its careful reflection on the structure and context of words, offers a different linguistic and methodological reading of this pivotal phrase.

1. The exact language of the Qur'an: names and adjectives, not just titles:
Our approach proceeds from the fact that the words of the Qur'an are not just arbitrary titles, but rather "names" that carry essential qualities and connotations derived from their structure. This invites us to stop at the Qur'an's choice of specific forms and not others.

2. Morphological forms: "two, three, and four": The
first thing that draws attention is not to use the explicit original numbers "two, three, four". The Qur'an used the "active and effective" forms of numbers. These forms in the Arabic language have special uses and connotations, including:

3. Syntactic position: "Hal" of women:
These words in the verse are erected as "Hal" of "women". Grammatically, the case describes the form of its author and his condition at the time of the act. This means that "two, three, and four" describes the form or condition of women who marry in this context, and does not necessarily describe the number of wives a man can marry at all. It is as if the meaning is: "So marry the women who are like this..."

4. Specific context: Fear of not paying installments in orphans:
"If you fear that you will not pay in installments in orphans, then you will marry... ﴾. The verse begins with the issue of caring for orphans and achieving justice for them. This is the general framework in which marriage was ordered as a solution or alternative. Neglecting this context when interpreting "two, three, and fourth" leads to the amputation of the verse from its original purpose.

5. Distinguish between "number" and "quality":
This analysis emphasizes that numbers in the Qur'an may not always be used to denote "quantity" or abstract number, but may have a "qualitative" or "descriptive" meaning. Here, "two, three, and fourth" describes how and how women are available to marry in this particular context, and does not specify how many wives a man is allowed absolutely as a general legislation for polygamy.

6. Another Qur'anic witness: The Verse of the Angels:
﴿...The first wings are two, three, and four... ﴾ "Fatir: 1". Using the same formulas to describe angel wings is not usually understood as an accurate numerical count "that each angel has only two, three, or four wings", but rather as a description of different types, classes, and abilities of angels. Applying the same logic to the verse of women strengthens the idea that "two, three, and fourth" describe categories and situations of women and not an exclusive number.

Summary of linguistic analysis:

A careful linguistic analysis of the phrase "two, three, and four" in verse 3 of Surat An-Nisaa, given its morphological form, its syntactic position as a case, and its context related to the care of orphans, leads to an understanding that goes beyond the common numerical interpretation. These words, according to this approach, describe the situation of a category of women "widows or divorcees who are declared orphans in different numbers." Those who are allowed to marry as a solution to the problem of caring for orphans and achieving justice, while adhering to the condition of "what is good for you" and the ability to do justice (if you are afraid not to amend, then one). It is a reading that restores the social and human depth of the verse, reveals part of the wisdom of Quranic legislation in dealing with community issues, and emphasizes the accuracy and eloquence of the "jurisprudence of the Qur'anic tongue" in revealing the layers of meaning.

  1. Hanifiya: The Qur'anic approach to balance between the constant and the variable

Introduction:
In the midst of life's constant fluctuations and changes, man is always looking for a constant reference and a flexible approach at the same time. The Holy Qur'an, through the perspective of the Qur'anic Jurisprudence, presents the concept of "Hanifiya" not only as a specific religion in the traditional sense, but as an existential and epistemological approach that embodies the delicate balance between stability in fundamental assets and values, flexibility and continuous modernization in branches and applications.

Deconstruction of "Hanaf" linguistically and structurally: The
word "Hanaf" in its etymology, as the text explains, denotes "inclination", but it is not just a random tendency, but a dynamic movement that takes place according to a fixed axis and in a specific direction towards truth, rightness and benefit. It is a movement of "disciplined modernization" that entails a constant return to a fixed fulcrum or axis. This movement is not only a departure from falsehood, but a positive orientation towards truth and rightness.

Hanifiya: Cosmic and Quranic System:

The analysis reveals a striking parallel between the concept of Hanifism in the Qur'an and the system that governs the universe itself. Just as the universe is based on fixed physical laws "physical constants" do not change according to the perspective of physics "reflecting its dynamic nature", so the true approach is based on:

This parallelism is not a coincidence, but reflects the unity of the source; the Creator who created the universe with its fixed and changing laws is the same one who revealed the Qur'an with the Hanifiya method, which combines stability and flexibility.

Conclusion: A call to conscious Hanifiya:
Hanifiya is therefore not just a description of the religion of Abraham, but a call to adopt a way of life and thought that combines tradition and modernity, between adherence to constants and openness to development. It is a call to move towards the truth with a permanent and disciplined movement, not succumbing to stagnation or drifting behind passions, but rather adhering to the axis of truth and always striving for the fittest and most beneficial.

  1. "There is no change for God's creation": the steadfastness of instinct in the face of deviation

The phrase "there is no alteration of God's creation" goes beyond the superficial meaning of non-change of creatures, to refer to the immutability of the divine laws and innate laws that God has deposited in the universe and man, of which the true method is an integral part.

"God's Creation": Cosmic and Innate Sunnahs:
"God's Creation" here does not only mean material creatures, but also includes the laws, laws, and systems on which existence is based. This includes:

"No substitution": Emphasis on stability and stability: The
negation here "No substitution" confirms the firmness and stability of these laws and laws. They are not just changing norms or human jurisprudence, but objective and immutable truths that the Creator has deposited in the very heart of existence. It is this constancy that gives the universe its order and consistency, and gives man his moral and spiritual reference.

Deviation from instinct: the origin of delusion:
In contrast to this innate constancy, comes deviation. The text makes it clear that deviation from the truth is not the origin, but is contingent and contrary to instinct. Whether this deviation is a adherence to blind imitation that contradicts the truth "as in the model of the "Jew", or a drift behind new passions and ideas without scrutiny, as in the model of "Christian", or a fabrication that mixes truth with falsehood "polytheist", all forms of deviation from the true approach and "the substitution of God's creation".

Hanifiya as a return to instinct:
In this context, Hanifiya becomes not just following a certain method, but rather a return to the original, to common sense that God has instilled in people. It is the concordance of cosmic norms and immutable moral values. A true Muslim is one who is in harmony with this divine system, balances constants and variables, and follows the legal and rational evidence without extremism or negligence.

Conclusion: The
emphasis on "there is no alteration of God's creation" in the context of Hanifiyah is an affirmation of the existence of a fixed innate value and cognitive system that God has deposited in the universe and man. Deviation from this system is the root of delusion and polytheism. Hanifiyah is a call to return to this instinct, to harmonize with the laws of God, and to follow a balanced approach that combines stability and flexibility, to achieve righteousness and righteousness in this world and the hereafter.

  1. The trap of tradition and the trap of fancy: a model of deviation from the Hanifiya

Hanifiya is a model of pure monotheism and moderation, we review two main models for deviation from this approach: extremism in adhering to the old "polytheism of tradition, represented by the Jews as a model", and extremism in drifting behind the new "polytheism of passion, represented by Christians as a model". Through the perspective of the "jurisprudence of the Qur'anic tongue", these models are not merely historical judgments on certain groups, but rather a warning of intellectual and behavioral patterns that any individual or society may fall into that deviate from the true curriculum.

The "Jew" represents
in this context, not as a judge of each individual, but as a model of the "polytheism of tradition". This type of polytheism consists of a strong adherence to inherited traditions and ancient concepts, even if they contradict clear truth, common sense, or the novelties of the times. It is a reverence for the fathers and for what we found our fathers, and a rejection of any new diligence or sophisticated understanding.
The danger of this deviation lies in the fact that it disrupts the mind, prevents diligence, and leads to intellectual and spiritual rigidity. The Qur'anic text refers to their claim that fire will touch them only for a few days, an example of a misconception based on unfounded legacies, which reflects a disregard for the truths and seriousness of religion. It is polytheism because it presents inherited tradition over legal and rational evidence.

Shirk al-Hawa "Christian model": drifting behind the new uncritically:
In contrast, the "Christian" is represented as a model for **"Shirk al-Hawa**. This type of deviation is represented in the tendency to drift behind new and new ideas without sufficient scrutiny or reflection, which may lead to falling into exaggeration, innovation, or following personal passion and opinion at the expense of clear legal evidence.
The Qur'anic example of this is that they take their pontiffs and monks as lords apart from God. This is not necessarily material prostration, but rather a blind following of their opinions and jurisprudence and putting them ahead of the words of God and His Messenger. It is a trap of obedience, where human beings are given the power to legislate, analyze and prohibit which is the right of God alone. It too may represent the presentation of passion and personal opinion on the guide.

The polytheist: the collector of contradictions and fabrications:
As for the "polytheist", it represents the most complex case, as it combines the extremes of tradition and fancy. It lacks a clear methodology, relying on personal whims and interests rather than truth. This leads to a "trap of fabrication", where truth is mixed with falsehood, believes in some writers and disbelieves in others, and follows what he desires from the old and the new without control or standard.

Conclusion: Hanifiya as a method of moderation:
Understanding the two models of deviation "the trap of tradition and the polytheism of passion" helps us to understand the importance of the true approach as a path to pure monotheism and moderation. Hanifiya rejects inertia on the old without evidence, and refuses to drift behind the new uncritically. It calls for a balance between transmission and reason, between constants and variables, following the legal and mental evidence with a correct understanding, and not putting passion or blind imitation over the truth. It is a constant call to review our ideas and approaches to ensure that we remain on the straight path, the path of those who are blessed by God, who are not angry with the "people of blind imitation" or those who are lost "people of passion and deviation".

  1. Dimensions of hidden polytheism: from worship to thoughts and love

The concept of polytheism is often confined to idolatry or material idolatry. But through the lens of the "jurisprudence of the Qur'anic tongue", which searches for deep meanings, it expands the circle of "polytheism" to include hidden and more accurate dimensions, which infiltrate the minds and hearts without being felt by the owner sometimes. Shirk, according to this proposition, is not just an apparent act of worship, but a broad concept that encompasses any deviation from pure monotheism in any aspect of life, belief and thought.

Transcending traditional shirk (shirk):
While shirk in worship (such as praying for someone other than Allah or slaughtering for others) remains the clearest and most dangerous form of shirk, the text draws attention to other forms that are no less dangerous:

  1. Shirk of Lordship: Believing in the existence of a Creator, Raziq or Administrator of the universe other than Allah Almighty.

  2. Polytheism of names and attributes: Describing God with the attributes of the created "such as simile and anthropomorphism", or describing the creature with the attributes of the Creator "such as claiming the knowledge of the absolute unseen or absolute power".

  3. The trap of followers "the trap of obedience": obedience to the creature "ruler, elder, father, society... " in disobedience to the Creator, and submit their commands to God's commands.

  4. The trap of love, fear and hope: that a person loves something or a person like God's love, or fears a creature like his fear of God, or hopes for something that only God can do. This does not mean that love or natural fear is forbidden, but rather that it is forbidden to equate it or to offer it to God's love, fear, and hope.

  5. The trap of "the most dangerous" ideas: it is, as the text describes it, the most dangerous because it "infiltrates minds and hearts without being felt by its owner". This includes:

The true Muslim: The Model of Universal Monotheism:
In contrast to these multiple forms of polytheism, the text presents the "true Muslim" as a model of pure and universal monotheism. A true Muslim is:

Conclusion: Constant vigilance against hidden polytheism:
Expanding the concept of polytheism to include intellectual, hearty, and behavioral dimensions is a call for constant vigilance and continuous review of our beliefs, ideas and attitudes. Shirk is not just an idol to be worshipped, but it may be a wrong idea that we cling to, a passion that we follow, or a blind tradition that we follow. True monotheism requires a comprehensive liberation of the mind and heart from everything but God, and complete devotion to Him in belief, word and deed, and this is the essence of the Hanifiya that we pray to God to establish us on.

  1. "Crying" and "Bakkah": From Feeding the Situation to the Gate of Guidance
    "Deciphering the Crying and Bakkah"

Introduction:
The word "weeping" in the story of Joseph's brothers "Joseph: 16" and the word "weeping" with prostration "Maryam: 58" raise questions about its Qur'anic meaning, is it the usual shedding of tears? Are houses built with grief? The Qur'anic Jurisprudence offers a different approach, linking "crying" to the act of constant supply and nutrition, and revealing a possible meaning of the word "bakkah" beyond the mere name of the place.

Dive into the structure of "crying" "bkj":

Quranic Applications:

Deciphering Bakkah: The Gateway to Guidance?
Based on the same approach:

Conclusion:
The "jurisprudence of the Qur'anic tongue" reveals to us that "crying" in the Qur'an is deeper than tears, it represents the conscious determination to nourish something to reach its goal. This understanding opens the door to a new vision of Bakkah, not just as a name for Mecca, but as a symbol of the first function of the ancient house: a gateway to provide the soul with sufficient guidance and contact with God.

  1. N ﴿ and the pen ﴾: When the wisdom of creation is manifested in the "trimming" of existence not in the line
    "of the applications of the jurisprudence of the Qur'anic tongue"

Introduction:
God Almighty swears at the beginning of a surah bearing his name with the pen, this great oath pushes us to go beyond the common understanding of the pen as a tool for writing and calligraphy only. Does the "pen" in the Qur'anic tongue have a deeper connotation related to the norms of creation and learning? The "jurisprudence of the Qur'anic tongue" invites us to a journey of deconstructing the structure of the word "LQM" to reveal its secrets, free from preconceived interpretive constraints.

Deconstructing the "pen" "s l m ": beyond the letters and the bladder:
applying the tools of our methodology:

The Qur'anic "pen": a tool of discrimination and cosmic learning:
Through these analyses, it is clear that the Qur'anic "pen" is more than a calligraphy tool. It represents:

  1. The cosmic pruning process: God's law in creation and the universe, where distinction, reduction, exclusion, and focus on the useful essence to reach completion and purpose "as in pruning trees".

  2. The basic means of learning: ﴿Who taught with the pen﴾ "Leeches: 4 ". Learning is the perception of signs, and this can only be done with the "pen", that is, the process of distinguishing, separating and reducing to reach the essence of the information. All sciences "medicine, archeology, geology... It relies on "pruning" and excavation to uncover the facts.

  3. The tool of thinking and discrimination: "As they throw their pens" "Al-Imran: 44" does not mean lottery, but rather means putting forward "their ideas, experiences and means of discrimination" "their pens" to differentiate and choose the most worthy of Mary's guarantee, an act that requires pruning and scrutiny of ideas.

  4. The symbol of the ability to count and distinguish not write: "Even if there is a tree of pens in the ground... The words of God have not run out﴾ "Luqman: 27 ". Here the "pens" are not for calligraphy, but rather a symbol of pruning, discrimination and counting tools. If we turned all the trees of the earth "with their complexity and complexity" into tools of pruning and discrimination, we would not be able to grasp the words of God "His laws, laws and knowledge" because of their abundance and complexity.

"And what they write": the process of evolution, not the line of letters:
"N and the pen and what they write" "Pen: 1". Here they are not just "stepping", they are from "t", associated with flight and evolution. It is the process of evolution and change that results from the process of "pen" "pruning and cosmic discrimination", and all this flows into the "n" cosmic vessel or continuous formation. It is an unknown evolutionary march but governed by the laws of pruning and discrimination.

Conclusion:
The "pen" in the Qur'anic tongue is deeper than an ink and paper tool. It represents a universal year of creation and learning, based on discernment, pruning and a focus on substance. It is the human mind's tool in research and exploration, and it is a symbol of God's infinite power to create and manage. Understanding the "pen" with this perspective frees us from literal understanding and opens our eyes to wider horizons to contemplate God's written book and his visible book.

  1. ﴿What God wrote for us﴾: The completion of the Sunan - not the inevitability of destiny
    "Liberation of the concept of fate from the constraints of misunderstanding of Qur'anic writing"

Introduction: The
verse "Say, We will only be afflicted by what God has written for us" "Al-Tawbah: 51" is often used as an excuse for surrender and submission, arguing that everything is "written" in advance and inevitably predestined. This algebraic understanding contradicts explicit verses affirming freedom of choice and human responsibility. Does the word "books" in the Qur'an necessarily mean pre-recording of fate? The Qur'anic Jurisprudence of the Tongue delves us into the root structure of the CTB to provide an understanding that frees us from the doctrine of algebra and reveals a meaning associated with the completion of the Sunan and the reading of reality.

Deconstruction of "books" "KTB ": Beyond the letters and the bladder:

Quranic Applications:

Editing the concept of fate:
This understanding of the word "books" frees us from the concept of algebraic fate:

Conclusion:
The "jurisprudence of the Qur'anic tongue" reveals that "what God has written for us" is not a call for algebra, but rather an affirmation of a precise cosmic system based on complete and interrelated laws and laws. Understanding and reading these Sunnahs is the key to consciously dealing with life's events, taking responsibility for our choices, and acting according to God's knowledge and wisdom. It is a call to read, understand and act, not to subservience and wait.

  1. ﴿And the moon split﴾: When people are divided over the "gamble" of contemplation not the offense of the sky
    "reading in the light of the jurisprudence of the Qur'anic tongue and the context of Surat Al-Qamar"

Introduction:
The verse "The hour is approaching and the moon has split" "Moon: 1" has always provoked different interpretations, most notably the statement of a sensory miracle of the splitting of the celestial moon, a statement that is rejected by modern science and collides with our understanding of God's fixed laws in the universe. The approach of the "Qur'anic Jurisprudence of the Tongue", which delves into the structure of words and the connotations of their original letters, invites us to go beyond superstition and literal interpretation, and to seek a meaning consistent with the subsequent Qur'anic context that clearly speaks of the rejection of verses and the rejection of contemplation.

1. Dismantling the "Clock", "Moon" and "Split" with the Qur'anic Tongue Binoculars:

2. Re-read the verse and context:

﴿The hour approached and the moon split﴾:

Conclusion:
The approach of the "jurisprudence of the Qur'anic tongue", with its rejection of superstition and its emphasis on the laws of God and the consistency of the Qur'an, leads us to a deeper understanding of the verse "The hour is approaching and the moon has split." It does not speak of an astronomical miracle, but rather describes with great precision a recurring human condition: the approaching moment of truth, and a division among people in their attitude towards the deep contemplation of divine revelation. The "moon" here is a symbol of this intellectual and spiritual effort, this challenging "gambling" to reach the inner meaning, and its "schism" is the separation of people between a believer in this method who seeks it, and an exhibition about it who lies about it and follows his whims. It is a stark call to adopt a true contemplation method as a way to escape the hour of loss and destruction.

  1. "Gates of Heaven": The keys to the name and the pen to understand the universe and the Qur'an
    "A reading in the connotations of transcendence and perception"

Introduction:
When the Qur'an talks about "heaven", does it only refer to that blue dome and the stars and planets it contains? Or does the word have a deeper dimension related to transcendence, sophistication and elevation in the levels of awareness and knowledge? The verses that talk about the "gates of heaven" "Al-A'raf: 40", the universe of sustenance and what we promise in "heaven" "Al-Dhariyat: 22", and the penetration from the "countries of the heavens" by the authority of "Al-Rahman: 33", invite us, with the approach of the "jurisprudence of the Qur'anic tongue", to go beyond the materialistic understanding of the exploration of "heaven" as a concept that indicates the worlds of higher knowledge. and sublime levels of perception.

1. Sky: symbol of transcendence and knowledge:
"Heaven" in the Qur'anic tongue, from the root of "SMF", is not limited to outer space. It represents all that is high, sublime, and sublime, whether material or moral. They are the worlds of knowledge, levels of understanding, and degrees of proximity to the great truths. "Seven Heavens" may refer to these multiple and overlapping levels of science and knowledge.

2. Names: Keys to Understanding and Distinguishing:
Adam taught all the names, "Al-Baqarah: 31". Teaching names to Adam was not just indoctrination of titles and names of things in arbitrary language. "Names" here, as indicated by the root "xm f", are the "attributes" of things and their intrinsic qualities that distinguish them and determine their being and function in the system of creation. Knowing these "attributes" "names" is the foundation of science and discernment, and is the first key to understanding the universe and dealing with it wisely. It is the first door to the doors of cognitive heaven.

3. Pen: pruning tool and flag meagrum:
﴿Who taught with the pen﴾ "Leeches: 4". As we detailed earlier, the "pen" is not just a calligraphy tool, it is a tool and the process of pruning, discrimination and separation to reach the essence and draw the truth. It is the method of research and exploration by which we recognize the "attributes" of things "names". With the pen "pruning and discernment" we open the doors of science, and ascend in the heavens of knowledge. It is not possible to penetrate from the countries of the heavens and the earth except with the "authority" of "Ar-Rahman: 33", and the authority of science and knowledge comes only with the pen "discrimination, research and pruning".

4. Opening the gates of heaven: conditions and elevation:
"Those who lie about our signs and are proud of them will not have the gates of heaven opened for them... ﴾ "Norms: 40". Opening the "cognitive and spiritual" gates of heaven is not available to everyone, but has conditions:

Conclusion:
The "sky" in the Qur'an represents the worlds of cognitive and spiritual transcendence. The keys to its doors lie in understanding the "names" "the attributes of things and the laws of the universe" using the "pen" "the method of discernment, research and pruning", while demonstrating the sincerity of faith and rejecting arrogance and lies. It is a constant invitation to man to strive to rise in the heavens of science and knowledge, guided by the light of the Qur'an, to obtain his promised livelihood in those highest heavens.

  1. ﴿And worship your Lord until certainty comes to you﴾: Worship as self-awareness and certainty as a fruit of knowledge
    "a reading in the concept of lordship and worship"

Introduction: The
concepts of "Lord", "worship" and "certainty" in the Qur'an raise fundamental questions about man's relationship with his Creator, with himself, and with his cognitive journey. Is "Lord" exclusively the transcendent "God"? Is "worship" just rituals and rituals? Is "certainty" death as rumored? The Qur'anic jurisprudence offers a different vision linking "Lord" to acquired knowledge, "worship" to awareness and discernment, and "certainty" to attainment of knowledge.

1. "Your Lord": What He has raised in you of knowledge and knowledge:
Your proposal provides a remarkable understanding of the word "Lord"; while "Allah" is the collective name of the divine self and its attributes, and "Allah" represents universal mercy at the beginning of creation, "Lord" represents the aspect related to development, growth, experience and knowledge acquired in man. Your Lord is not always a direct reference to God, but may refer to "what He has raised in you" in terms of science, knowledge, experiments, instinct and software that shape your consciousness and guide your behavior.

2. Creation, Making and "Your Lord":

3. Worship: awareness and discernment, not just rituals:
"And worship your Lord until certainty comes to you" (stone: 99). Worship" of "p.d." is not merely ritual submission, but is, as she suggests, "being aware of what "p" looked like to you. It is a state of awareness, vigilance and discernment of what is right and what is false, of what leads to the truth and what goes astray from it, based on what you have been raised to know "your Lord". It is an activation of reason and consciousness in the search for truth.

4. Certainty: Complete knowledge, not the inevitability of death:
"Certainty" is not death, but "the fullness of knowledge and clarity of truth" ("La certitude"). The purpose of "worshipping the Lord" is to "activate consciousness and discernment based on the knowledge gained" is to reach a state of cognitive and spiritual "certainty."

5. Surat Al-Nas: Seeking refuge from the domination of the misleading "Lord of the People":
﴿Say, I seek refuge in the Lord of the people... ﴾: "I seek refuge" "from p and y" may mean "I recognize and take refuge consciously". Seeking refuge here is not just a fearful refuge, but a conscious act of discrimination and fortification against the "Lord of the people" in the sense of thoughts, beliefs and influences that are "raised" in the common people and form their collective consciousness "often under the influence of obsessive people from Paradise and people" and that may possess, deify and mislead them. It is a call to distinguish "your Lord" "conscious knowledge" from "Lord of men" "misguided collective consciousness".

Conclusion:
Re-reading the concepts of "Lord", "worship" and "certainty" through the lens of "the jurisprudence of the Qur'anic tongue" offers a vision that liberates man from a negative understanding of worship and predestination. "Your Lord" is the sum of your knowledge and experiences directed by instinct and revelation, and "worship" of Him is the activation of your awareness and discernment, and the end is cognitive "certainty". It is a call for continuous learning, constant awareness, and a conscious distinction between the guidance of "your Lord" and the delusion of "the Lord of men", to reach the desired certainty.

  1. "God's camel and its watering": when the verse is a cosmic law and not a mythical sentence
    "a contemporary reading of the story of Saleh and Thamud"

Introduction: The
story of the Prophet Saleh and his people Thamud and "God's camel" are pivotal Quranic stories that carry great lessons and lessons. But is the "camel of God" just a female camel that miraculously emerged from the rock, and does "lick" mean only sensual slaughter? The "jurisprudence of the Qur'anic tongue" rejects this literal interpretation, which may seem to contradict God's fixed laws in creation, and invites us to dive into the structure of the keywords "camel, sighted, drinking, watering, infertile, righteous, Thamud" to reveal a deeper meaning that links the "camel of God" to the cosmic laws And the divine laws that must be respected and not violated.

1. Dismantling the "Camel of God": A Purified and Sighted Divine Law:

2. "Watering it" and "drinking it": its path and source of its life:

3. "Thamud" and "Saleh": Sin and Reform:

4. "Aqrwa al-Naqa": Disrupting the Law and Violating the Sunnah:

5. Contemporary application: "God's Notche" among us:

"The Camel of God" is not a historical story from the past, but rather divine laws and laws that are visible and revealing in our reality today:

Conclusion: The
story of Saleh, Thamud and the camel of God, through the perspective of the "jurisprudence of the Qur'anic tongue", turns from a tale of a material miracle into a profound cosmic lesson about the importance of respecting God's laws and laws in creation, society and knowledge. The "camel of God" is that sighted verse-law that reveals the way to us, and "watering" and "drinking" it are its system that must not be disrupted. "Saleh" is the voice of reason and wisdom that calls for reform and following the Sunnahs, while "Thamud" are a symbol of those who rush into sin and corruption and "disobey" these laws, so they are entitled to punishment as an inevitable result of their act. It is a constant invitation for us today to recognize the "longing of God" in our reality, to keep it "watered", and to listen to a "righteous" voice within us and those around us, before it is too late.

  1. ﴿What we copy from a verse﴾: statement and clarification not removal and invalidation
    "editing the concept of abrogation from the traditional understanding"

Introduction:
The issue of "abrogated and abrogated" is one of the most controversial issues in the sciences of the Qur'an, as it is understood by the traditional public in the sense of removing the ruling or pronouncing a Qur'anic verse with another subsequent verse. This understanding, despite its commonness, poses deep problems that clash with the memorization of the Qur'an, its perfection and the tightness of its verses (a book whose verses were wiser and then separated) "Hud: 1" and "We have revealed the dhikr and we are his keepers" "The stone: 9 ". Does the word "abrogation" in the Qur'an really mean removal and invalidation? The "jurisprudence of the Qur'anic tongue", with its approach based on questioning the structure of the word and its original connotations, invites us to radically reconsider this concept.

1. Deconstruct "copy" "n x x ": beyond the letters and the bladder:

2. A new reading of the abrogation verses:

3. Detail of the pivotal verse of the cow "106":

﴿ Whatever we copy from a verse or forget it is good from it or like it...﴾

Conclusion:
The correct understanding of "abrogation" in the Qur'an, through the lens of the "jurisprudence of the Qur'anic tongue", frees us from the problem of contradicting verses and invalidating the words of God. Abrogation is not a removal, but a statement, clarification, elaboration and confirmation of meanings and rulings, which comes with "good" "more options and details" or "like" "confirmation and clarification" of the original verse, all according to God's knowledge, wisdom and power. With this understanding, the entire Qur'an becomes a hermetic, without contradiction or ambiguity, a book whose greatness is manifested in the integrity of its verses and the elaboration of its statement.

  1. The Abrogated and Abrogated: The Journey of the Statement and Detail in the Verses of the Rulings
    "Practical Applications of the Concept of Abrogation as a Statement - Not Removal"

Introduction:
After establishing in the previous topic the concept of "abrogation" as "statement, clarification and detail" and not as "removal and invalidation" based on the approach of "jurisprudence of the Qur'anic tongue", we now move on to apply this understanding to some examples that commentators have traditionally considered from abrogated verses "in the sense of invalidation", to see how they can be read through the lens of "graphic abrogation".

1. Mitigation not invalidation copies "Verses of combat and death kit":

2. Copying the gradient not invalidating the "verse of the Prophet's monologue":

3. Copying the statement not invalidating "verses of conversion of the qibla":

4. Abrogating the allocation and restriction, not the annulment, "verses analyzing some taboos on the children of Israel":

Conclusion:
When we understand "abrogation" in the Qur'an as "clarification, clarification, detail, restriction, allocation and legislative hierarchy", the problem of contradicting verses and confirming the memorization, completeness and precision of the Qur'an disappears. The verses that are said to be abrogated "in the sense of invalidation" are in fact great examples of the wisdom of legislation, the observance of circumstances, the gradation of rulings, the elaboration of the totality, and the restriction of the absolute. The "jurisprudence of the Qur'anic tongue" invites us to an integrated and consistent reading of the Qur'anic text, in which we see the statement integrated with the original, and the detail clarifies the totality, without the need to assume the nullification or removal of God's hermetic words.

  1. ﴿So take off your soles﴾: Exceeding the acquired - not removing the shoes
    A reading in the connotation of "sole" and "dislocation" in the story of Moses

Introduction:
At the solemn moment when God addressed His servant and Moses at the Holy Valley Tawa, the first divine command came: "Take off your sandals, for you are in the Holy Valley, fold" "Taha: 12". A common and straightforward understanding of this verse is that God commanded Moses to take off his shoes out of respect for the sanctity of the place. But is the word "sole" and its derivatives, which appear in the Qur'an only in this unique place, limited to this material meaning? Is "khul'" just a shoe removal? The "jurisprudence of the Qur'anic tongue", with its approach based on the analysis of the structure of the word, its original connotations and its relationships, invites us to explore a deeper meaning of this divine command.

1. Dismantling the "insole" "n p l ": beyond letters and opposites:

2. "Naalik": Not Muthanna but the comprehensiveness of the acquired:
The word "Naalik" here is not necessarily for Muthanna "Naalan", but may be a formula that refers to the sum or all of these accumulated intellectual and psychological gains, just as we say "your hands" or "your feet" to refer to the ability or endeavor. It is all that Moses holds of "secrecy", ideas and past experiences.

3. "Remove it": Radical removal and conscious abandonment:
"Khul'" is not just ordinary disposal, but " removal by force and complete impartiality". The command to "take off the soles" is an invitation to Moses (peace be upon him) to ***Radically and consciously abandon all his previous thoughts, beliefs, experiences and experiences of "Naalik" that he has acquired and kept secret, and which may not be pure or compatible with what he will receive now.

4. Context: The Holy Valley and the Need for Detachment:
The presence of Moses in this purified and holy place, which will witness the greatest experience of his life, "divine consecration and receiving the message", requires him to be a state of complete abstraction and complete emptying of everything that he previously commented on, so that his vessel "his heart and mind" is pure and ready to receive the pure divine revelation without any impurities or preconceived ideas. It is a moment that requires the removal of the intellectual and psychological "sole", not just the physical shoe.

Conclusion:
The "jurisprudence of the Qur'anic tongue" opens a door for a deeper and more spiritual understanding of the divine command of Moses (so take off your slippers). It is not just an order to take off the shoes out of respect for the place, but a profound symbolic invitation to strip away, to abandon all previous intellectual and psychological gains, and to empty the inner vessel in preparation for receiving the divine light and divine guidance in the presence of the Holy Valley. It is a necessary step for every traveller on the path of divine knowledge: To take off the "sole" of the past to receive the light of the present and the future with a healthy heart and an open mind.

  1. Marriage and marriage in the Qur'an: between the general association and the specificity of family building
    "semantic discrimination"

Introduction:
The words "marriage" and "marriage" are often used in religious and social discourse synonymously, to refer to the legal bond between men and women. However, does the Qur'anic tongue shown have the same synonym? Or does each term have its own connotation that reveals different dimensions of this fundamental human relationship? A careful reflection of the verses in which the root "n.k.h." and its derivatives are mentioned, and comparing them with those that used the term "marriage" and its origin "g and c", reveals a subtle and important distinction, which he offers us." The jurisprudence of the Qur'anic tongue" as a tool for deeper understanding.

1. Marriage "n k h ": activate the choice by ten:

2. Marriage "G and C": the specificity of building a family and achieving housing:

3. Substantial differences:

Concept Marriage "NKH" Marriage "G and C"
Inclusion More generally, it includes every legitimate association that includes the ten. In particular, it is a type of marriage whose main goal is to build a family.
Purpose Activating the choice with ten "may have other ends". Building a family, achieving housing, affection and compassion, procreation.
Sustainability It may be temporary "according to some of its forms". The origin is permanence and stability.
Touch Entry is a condition, but "touch" "in the sense of procreation" may not be achieved. "Touch" "in the sense of procreation" is a natural part of his purpose.
Nature It may be an individual association "in some cases ". Integral pair association "pair ". Requires full consent.

Conclusion:
The linguistic accuracy of the Holy Qur'an distinguishes between "marriage" as a general term that includes legal association based on choice and ten, and "marriage" as a family and social institution with deeper goals related to building the family and achieving housing, affection and mercy. Understanding this difference, revealed to us by the method of deep linguistic reflection, is necessary to properly understand the Qur'anic rulings and legislation related to family relations, and to avoid confusion or generalization that may lead to a deficient understanding or misinterpretation of the purposes of the Sharia. It is a practical application of how the "jurisprudence of the tongue contributes" Qur'an" in the evacuation of meanings.

  1. From the "building" of the father to the "news" of the son: the journey of sonship and prophecy in the Qur'anic tongue
    "a new reading of the concept of the Prophet"

Introduction: The
relationship between the father and his son is one of the deepest human relations, as it is a relationship of building, nurturing and inheriting values, knowledge and features. This deep relationship finds a remarkable linguistic echo in the Arabic tongue, especially in the Qur'anic tongue, through the opposite roots "bn" and "nn". Can the permutation of these two roots, with the method of the "jurisprudence of the Qur'anic tongue", reveal a deeper understanding of the concept of "construction" and "prophethood", and even the concept of "prophecy" itself?

1. Son and "construction" "b n ": nutrition of the essence:

2. The Prophet and the "Prophet" "NB": The emergence of the nourishing essence:

3. Expanding the concept of "Prophet": Specialized Prophesier:

Based on this deep linguistic understanding, the concept of "prophet" can be expanded in a general context "while preserving the sanctity of God's prophets and messengers":

4. The specificity of the "prophets" in the Qur'an:

With this expanded understanding, the Qur'an emphasizes the specificity of the "prophets" sent by God:

5. Verse "Prohibition: 3" in light of this understanding:

When I prophesied it... And when he prophesied it to her, she said, Who prophesied this to you, said my prophet, the All-Knowing, the Expert:

Conclusion:
The deep linguistic relationship between "BN" and "NB" in the Qur'anic tongue reveals a close connection between construction and prophecy, between receiving and reporting, between the relationship of sonship and prophecy in its broad sense. Every son is a prophecy about his father, and every scholar is a "prophet" in his field. The "prophets" in the Qur'an remain the supreme role models because they are prophesied by God, and our call is to be "prophets" of their mission, carrying its essence and nourishing the world. It is a call to learn and build, and then to reveal and proclaim the truth and goodness.

  1. Surah "Abs": From the toil of striving for the responsibility of empowerment
    "a reading in the Sunan of development and mandate"

Introduction:
Is Surah "Abs" just a gentle reproach to the Prophet (peace and blessings of Allaah be upon him) for a passing situation with a blind man? Is "frowning" a negative adjective that calls for all this subsequent threat in the surah? Or does the surah, its name, and its axes carry deeper connotations related to God's laws in the universe, man's evolutionary journey, and the responsibility of empowerment and guardianship? The "jurisprudence of the Qur'anic tongue", by deconstructing the structure of words and bypassing traditional interpretations based on reasons for revelation that may be inaccurate or limited, invites us to a new reading of Surat "Abs" that reveals divine laws Valid.

1. Dismantling "Abs" and "Takeover": The Effort to Seek and Obtain Mandate:

2. The Moral Test: Acting after Empowerment (if the blind came):

3. Remembrance, preaching, and threatening: laws and laws that do not favor:

4. Contemporary Application: The frown and assumption of nations and individuals:

Surah Abs is not just a historical story, but a divine law that is repeated in the lives of individuals, groups and states:

Conclusion:
Surat "Abs", through the perspective of the "jurisprudence of the Qur'anic tongue", provides us with a deep understanding of the human journey and responsibility. "Frowning" is not a negative adjective, but rather the effort needed to strive and elevate. "Taking over" is not a symptom, but empowerment and mandate. The real test is not in seeking and access, but in how to act after empowerment: do we choose justice, mercy and opening doors to the "blind" seekers sincerely, or do we confront the dispensed and distract the weak, thus deserving the "scream" and its consequences? It is an invitation to reflect on our responsibilities in every state location we reach, no matter how small or large.

  1. "Dream" in the Qur'an - sleep or growth? Reading in the light of the Qur'anic tongue and manuscripts

Introduction: Transcending the Apparent to the Inward

The "jurisprudence of the Qur'anic Arabic tongue" continues to dive deep into the text, transcending superficial understanding and traditional interpretations that may obscure deeper layers of meaning. In this section, we deal with the central word "sleep", which has been associated almost exclusively in traditional interpretations with the state of sleep and the dreams seen in it. However, going back to the origins – the Qur'anic text itself in its original drawing as attested by the manuscripts, and applying the methodology of analyzing the structural units of the word "mathani/literal pairs" – we discover that the word "dream" " Or rather, its possible original drawing "Menem" may carry a deeper connotation associated with the process of growth, development and awareness in wakefulness.

The traditional understanding of "sleep" as a vision of sleep raises profound problems, especially in the story of Abraham (peace be upon him) and his command to slaughter his son, where the divine command seems to contradict the immutable attributes of divine mercy. Does God command to kill in a dream? Or is there a deeper understanding of the word and context that reveals divine wisdom and an educational and evolutionary dimension to the story? This is what we will seek to explore.

1. Original drawing and questioning of traditional reading:

The first step in our methodology is to return to the original unformed Qur'anic drawing, as stated in the considered manuscripts "such as the Uthman manuscripts or other early manuscripts." When examining the places where the word in question appears, we find – as I mentioned earlier – that the drawing in places such as Surat Az-Zumar "Verse 42" and Surat Al-Anfal "Verse 43" may be "Manmaha" or "Manmak" "Meem-N-Meem-H/Kaf", without the thousand that we find in the word "Manamaha/Manamak" in the Qur'an in circulation.

2. Manage "Menem" with the integrated pair methodology:

Now, we apply the methodology of word analysis to its integral literal pairs to understand the connotation of "mnem":

3. Re-read the verses in the light of "from":

Conclusion: From sleep to growth

Reflecting on the word "mnem" "based on the possible original drawing in manuscripts" with the methodology of "Qur'anic jurisprudence" and analyzing its literal pairs, opens the door to a deeper and more consistent understanding that goes beyond the traditional meaning of sleep." Here it becomes a symbol of the process of growth, development and consciousness in awakening, a state in which deep perceptions occur "as in the vision of Abraham and Badr" and are managed by God and the soul dies continuously "as in the verse of the cliques".

This reading, although it requires further research and investigation of manuscripts and language, offers a solution to the theological and exegetical problems raised by traditional understanding, reveals a deeper layer of Qur'anic meaning that links the verses to the concepts of spiritual and intellectual development and the responsibility of man in the process of his conscious development, and reaffirms that the Qur'an is a book that interacts with our consciousness and invites us to continuously reflect to uncover the layers of its meanings that transcend the apparent.

  1. The death of Solomon: between the inevitability of elimination and the dedication of the "jinn" in the search for healing
    "a contemporary reading of the verse of the death of Solomon"

Introduction:
Verse 14 of Surah Saba tells the story of the end of the Prophet Solomon's reign and death in a unique way, evoking traditional interpretations that may seem legendary: "His body remained leaning on his staff for a year, the earth ate the stick, and the jinn were ignorant of his death." Is this the only possible reading? Or can the "jurisprudence of the Qur'anic tongue", by contemplating the structure of words and their original connotations, reveal a deeper, more realistic meaning consistent with God's laws of life, death and disease, and with the greatness of Solomon's king and the harnessing of his "jinn"?

1. Dismantling key vocabulary:

2. A new reading of the verse "Sheba: 14":

Based on this analysis, the meaning of the verse becomes: "When we condemned Solomon to inevitable death and his term approached, the expert workforce around him "Jinn / doctors / researchers" did not indicate the fact that his term and the inevitability of his death were approaching except their vision of the earthly causes "the beast of the earth" which erodes and gradually weakens all means of preserving his health and delaying his death "forgotten". When Solomon settled on his deteriorating medical condition and did not recover despite all the efforts "Khar", only then did this expert workforce "jinn" realize that if they really knew the unseen "that is, they knew the inevitability of death and the futility of their attempts", they would not have continued this arduous and strenuous effort "humiliating torment" that did not prevent God's judgment."

3. Linking the verse to "p. 34":

"We have seduced Solomon and thrown on his throne a body, and then repented."

Conclusion:
The story of Solomon's death in the Qur'an, when read with the approach of "jurisprudence of the Qur'anic tongue" away from the mythical heritage, provides us with a realistic and deep picture of the inevitability of death even for the greatest kings, and the limitations of human science "the science of the jinn / experts" in front of the unseen and God's judgment, and the dedication to exerting effort and striving "even if it is a "humiliating torment" in its results" as a human and scientific value. It is a story about the erosion of the "forgotten" "causes of life and health" by the "earthbeast "the inevitable causes of death", about the stability of man in his last state "Khar" before moving, and about the lesson we always learn: submission to God's judgment with the causes.

  1. Dhul-Qarnayn between the two dams: bridging intellectual corruption and building bridges of knowledge
    "a contemporary reading of the story of Gog and Magog"

Introduction:
Dhul-Qarnayn's symbolic journey continues in Surat Al-Kahf, after reaching the sunset and rising of the sun, he follows another reason to reach a decisive stage: "Even if he reaches between the two dams." Here, in this region between two phases or two worlds, he faces a people who barely understand a word, and also faces a major problem represented by "Gog and Magog". Are they historical people? Or does the Qur'anic tongue, with its structural approach, reveal a deeper meaning that touches our intellectual and social reality?

1. "Between the two dams": the zone of transformation and loss:
"The two dams" may symbolize two completed stages of science or development "Maghreb and Mashreq". The "Between the Two Dams" area is a transitional area, which may be full of confusion, loss and confusion of concepts, where there are people who "hardly understand words", that is, lack deep understanding and the ability to discern and jurisprudence.

2. Gog and Magog: Fueling Intellectual Corruption:

3. Request to build the "dam": the need for protection and discrimination:
The people who hardly understand a word, ask Dhul-Qarnayn "the symbol of knowledge, wisdom and directed power" to build a dam between them and Gog and Magog. This request reflects their need for protection from this intellectual corruption, and for a clear distinction between right and wrong. "These folk may represent the 'common people' or even religious people who lack intellectual depth and fall easy prey to questioning."

4. Dhul-Qarnayn Response: Empowerment, Aid, and "Backfilling" Not "Dam":

5. Backfill Construction: Scientific Methodology and Gradual Dialogue:

6. The result of backfilling: the irrefutable argument and the inability to penetrate:

7. The Lord's Mercy and the Imperative of Evolution:

Conclusion:
The story of Dhul-Qarnayn, Gog and Magog, through the lens of the "jurisprudence of the Qur'anic tongue", turns from a historical or mythical narrative to a deep and accurate description of the conflict of ideas and the norms of cognitive stampede. "Gog and Magog" are a symbol of intellectual corruption that fuels suspicions and builds dams in front of the truth, and "Dhul-Qarnayn" is a symbol of science, wisdom and methodology that builds a strong cognitive "backfill" that repels this corruption and protects the truth. It is an invitation to every era and society to represent the role of "Dhul-Qarnayn" in facing its intellectual challenges, by building arguments, refuting suspicions, and opening bridges of knowledge instead of building closure dams, with the certainty that the journey of science and development continues and does not stop.

  1. Solomon and Sheba in the mirror of the age: between the prostration of knowledge and the prostration of wealth
    "a contemporary reading in the story of Solomon"

Introduction:
Is the story of the Prophet Solomon and the Queen of Sheba just a historical account of a confrontation between two kings, one a believer and the other worshipping the sun? Or does this unique Qur'anic story, with its symbols, characters and events, carry deeper projections on our contemporary reality, describing a permanent conflict between two approaches to life, governance and development? The "jurisprudence of the Qur'anic tongue", by deconstructing the names of the characters "Solomon, Sheba" and the connotations of the symbols of power "soldiers, the throne" and the revealing platforms "the rebellious edifice", invites us to a contemporary reading of this story, in which we see the manifestations of the Kingdom of "Solomon" and the Kingdom of "Sheba" in the countries of and the nations and ideas of our time.

1. "Solomon": The Kingdom of Knowledge, Peace and Worship to God:

2. "Sheba": The Kingdom of Wealth, Power and Prostration to the Sun:

3. Confrontation and Revelation: "The edifice of flasks":

4. Contemporary projection: Germany as an example?
As I have indicated, manifestations of this conflict and transformation can be seen in the history of contemporary states. Countries that relied on material ideologies or natural resources "Sheba", faced countries that built their strength on science, knowledge and innovation "Solomon". Recent history, such as the fall of the Berlin Wall and the transformation of many countries, represents a kind of entry into the "edifice" and the realization of new realities that led to "Islam" "in the sense of surrendering to a more efficient and sustainable approach." A united Germany could be a model for a country that has learned the lesson and done well to "prostrate with Solomon" by focusing on science, work and innovation.

Conclusion: The
story of Solomon and the Queen of Sheba in the Qur'an is not just a story from the past, but rather a living example of the conflict between two approaches to building power and civilization: an approach based on material wealth and apparent power "Sheba prostrate to the sun", and an approach based on science, knowledge, faith and prostration to God and his cosmic Sunnah "Solomon with the king based on science". The "edifice made of flasks" is a symbol of the platform of scientific and epistemological truth that exposes the falsity of relying on phenomena alone, and calls on everyone, individuals and countries, to "Islam" to Allah, Lord of the Worlds, that is, to submit to His approach based on science, justice and mercy.

  1. ﴿ Do I guide you on the mole tree﴾: When Paradise is complete and the mole is harmony, there is no eternal life
    "One of the applications of the jurisprudence of the Qur'anic tongue in the story of Adam"

Introduction:
Traditional interpretations have always portrayed Adam's paradise as a physical place of pure bliss, and the "mole tree" as a real tree that gives eternal life to those who eat from it. But this picture raises logical problems: why does Adam covet the mole and the king when he already owned them in heaven? And why does he fall into Satan's trap despite the divine warning? Is this consistent with the Almighty's saying, "We did not find a determination for him"? The "jurisprudence of the Qur'anic tongue" invites us to re-read these central concepts "paradise, mole, tree, hunger, thirst, sacrifice... Through its profound linguistic structure, let us discover a meaning that transcends literalism and is consistent with human experience and the norms of the universe.

1. Adam's Paradise: State of Completeness and Sufficiency Not Place of Inactive Bliss:
Paradise in the Qur'an is not necessarily only a geographical place, but also a "state of completeness, sufficiency and security." In the paradise of Adam described in Surat Taha:

2. "Mole Tree": The Search for Harmony and Evolution Not Eternity:

3. The whispers of Satan: the temptation of evolution and the risk of knowledge:
﴿Phosus to him Satan said, O Adam, will I guide you against the mole tree and a king who does not wear out?

4. Eating from the tree and disobedience: the beginning of the journey of awareness and responsibility:
They ate it, and it seemed to them that they were bad... And Adam disobeyed his Lord, and he was tempted:

5. Descent, Repentance and Guidance: The Eternal Path of Man:
He said, "Descend from them all... Either Huda will come to you from me...﴾:

Conclusion:
The story of Adam, Paradise and the Tree, through the perspective of the "Qur'anic Jurisprudence", transforms from a simple historical narrative to an existential epic that describes man's eternal journey. Paradise is the state of innate sufficiency and security, and the tree is a symbol of knowledge, development and harmony "mole". Eating from them is choosing the path of consciousness, responsibility and misery "in the sense of free choice", and landing is the beginning of this journey. Divine revelation remains the guide and guide in this journey, transforming the misery of choice into the happiness of certainty, and the hardship of rejection into the capacity of thanksgiving and faith. It is the story of man's constant search for the "mole" not in longevity, but in harmony with truth and self-realization through science and faith.

  1. ﴿Except the devil my father﴾: When the fathers are a challenge to knowledge and not just disobedience
    "reading in the position of Satan and the determination of Adam"

Introduction:
Satan's refusal to prostrate himself to Adam represents a pivotal turning point in the Qur'anic story of creation. This rejection is often understood as disobedience stemming from arrogance and envy. But can the "jurisprudence of the Qur'anic tongue", by contemplating the meaning of "father", "Satan" and "determination", present a different vision of this position, linking it to the struggle of knowledge and challenge?

1. Deconstructing "Satan" and "Father": Changing Knowledge, Not Just Rejection:

2. Satan's Attitude: Challenging Existing Knowledge:
He said, "I am better than him, you created me from fire and I created him from clay": Satan's fatherhood was not just a grown-up, but was based on his own knowledge and logic "the superiority of fire over clay." He refused to prostrate not out of blind disobedience, but because he was not convinced of the validity of the matter based on his previous knowledge. He "refused" to receive new knowledge contrary to what he had settled with. It represents a challenge to mainstream knowledge or something new.

3. Adam's lost determination (and we did not find a determination for him):

4. Satan's role in activating Adam's "determination":
Satan's fatherhood and whispering were, indirectly, the catalyst for Adam's exit from the state of "insolvency."

Conclusion: Reading Satan's
position and Adam's determination with the "Qur'anic Jurisprudence of the Tongue" approach provides a dynamic vision of the struggle of knowledge and challenge. Satan, with his cognitive "fatherhood", represents the challenge that awakens Adam from a state of "indetermination." "Father" is not merely a rejection, but a hold on to existing knowledge and a refusal to be convinced of others. The story of Adam and Satan becomes a story about the importance of "determination" in the face of intellectual and existential challenges, and the need to build this determination through experience and choice, guided by God's guidance and not by the whispers of the deceivers. Satan's "father", despite his negativity, It was a necessary spark to begin the journey of human determination.

  1. Dhul-Qarnayn: The Journey of Consciousness from the "Maghrib" of Mystery to the "Insider" of Clarity
    "A Reading in the Symbolism of Dhul-Qarnayn - Part One"

Introduction:
Who is Dhul-Qarnayn whom people ask and the Qur'an recites to us in remembrance? Is it a particular historical king like Alexander or Cyrus? Or does the Qur'anic tongue, with its profound language and eloquent symbolism, present us with "Dhul-Qarnayn" as an attribute and a recurring model in the journey of human consciousness? The "jurisprudence of the Qur'anic tongue", with its approach to deconstructing nouns and adjectives and their original connotations, invites us to read the journey of Dhul-Qarnayn not as a geographical path, but as a symbolic journey in the horizons of consciousness and knowledge, starting from "The Sunset" and ending "in this part" At her "insider".

"1 Dhul-Qarnayn": The author of the comparison and the Qur'an:

2- Reaching the "sunset": confronting the darkness of ignorance and inheritance:

3- Reaching the "Dawn of the Sun": Witnesses of the Light of Knowledge and Certainty:

Continuing the journey: Reaching the Zone of Transformation and Challenge:
After Dhul-Qarnayn, the symbol of the author of comparison and methodology, witnessed the decline of the sun of traditional consciousness in its "Maghribha", and the rising of the sun of truth without a veil in "its introduction", his cognitive journey did not stop. Evolution is a continuous divine year, and intellectual challenges are endless. "Then follow a reason", continuing his systematic journey towards a new and decisive stage.

4 "Between the two dams": the area of confusion and confronting intellectual corruption:
(even) If it reaches between the two dams, there are people without them who hardly understand a word:

5 The greatest challenge: "Gog and Magog" are intellectually corrupted:
"They said, O Dhul-Qarnayn, that Gog and Magog are corrupt in the earth...﴾:

6 Request protection and construction of systematic "backfill":
﴿...Do we make a way out for you than a dam between us and them: the intellectually weak people ask for protection, and offer a material return for "exit". But Dhul-Qarnayn offers a deeper and more sustainable solution:

7 Methodology for building intellectual "backfill": The
following verse describes the methodology of Dhul-Qarnayn in building this intellectual fortress:

8 Result: An impregnable fortress and continuous development:

Conclusion:

The journey of Dhul-Qarnayn is the journey of every seeker of truth, every hour in the paths of consciousness. It begins to confront the "sunset", that is, the darkness of ignorance, heritage and tainted ideas, and requires discrimination and wisdom in dealing with its people, between "torture" intellectual injustice and "taking the best deeds" with people of faith and preparation. Then, following the reasons for knowledge and contemplation, the traveller arrives at the "dawn of the sun", where the truths are revealed without a veil, and meets the people who have attained certainty. It is an invitation for each of us to be "two-horned", to compare and pair He follows the reasons, to come out of the Maghreb of heedlessness to the beginning of consciousness, realizing that this journey is the Sunnah of God in his creation, surrounded by his knowledge and experience. "To be followed in the second part: The confrontation of Gog and Magog ".

Dhul-Qarnayn's symbolic journey is completed by facing the challenge of intellectual corruption represented by "Gog and Magog". It teaches us that confronting this corruption is not by building closure dams, but by building a solid systematic and cognitive "backfill", based on studying the arguments of opponents, comparing them objectively, subjecting them to the fire of scientific criticism, and establishing the truth with pure science and wisdom. However, these pillars remain subject to development and renewal to keep pace with the developments of the times and its continuous intellectual challenges. The story of Dhul-Qarnayn is a constant invitation to possess the tools of comparison, criticism and methodology, and to contribute to building The fortresses of thought that repel corruption and protect the truth, realizing that the journey of awareness and cognitive scramble is an endless march.

  1. ﴿For the male is like the luck of the females﴾: The wisdom of dividing between the idea of creativity and the fruit of the application
    "Reunderstanding the "male" and "female" in the verse of inheritance"

Introduction: The
verse of inheritance (God commands you in your children to the male as the luck of the females) "Women: 11" has raised questions and a sense of injustice among many, especially women, under an interpretation that links "male" and "female" exclusively to biological sex, suggesting a divine preference for men over women. Is this the only possible understanding? Is this consistent with God's absolute justice and wisdom? The Qur'anic Jurisprudence of the Tongue, with its approach that delves into the semantics of roots and the structure of words, invites us to go beyond superficial sexual interpretation and explore the meaning of Deeper for "male" and "female" reveals the wisdom of divine division in a broader context than mere financial inheritance.

1. Dismantling the "male" "YKR": the owner of effective intelligence and creative idea:

2. Dismantling the "female": the incubator of the idea and the fruitful composition:

3. Reunderstanding the verse of inheritance: a division between creativity and application:

In light of this understanding, the verse no longer speaks of favoring one sex over another, but reveals the wisdom of division in a broader context that includes intellectual, cognitive and economic heritage:

4. Transcending sexual discourse:
With this understanding, we realize that the Qur'an addresses man as a carrier of the qualities of "masculinity", "the ability to create and think", and the qualities of "femininity", "the ability to embrace, apply and develop", regardless of his biological gender. Women can be "male" in their creativity, and men can be "female" in their application and investment. The Qur'anic discourse goes beyond the superficial sexual division into functional roles in the process of development and urbanization.

Conclusion:
The approach of "Quranic jurisprudence of the tongue" lifts the lid on a traditional understanding of the verse of inheritance that almost portrayed injustice to women, revealing divine wisdom in appreciating the different roles in the process of creativity and application. ﴿ The male is like the luck of the females ﴾ is not a preference between races, but rather a rule for the distribution of rights and appreciation between the owner of the original idea "male" and the one who embraces it and brings it to light "female". It is an understanding that restores both women and men their dignity and their integral role in building civilization, and affirms that God's division is based on justice and absolute wisdom, free from any injustice or favoritism.


  1. ﴿Do not bow down to the sun﴾: a call for freedom from dependency - not just leaving bowing "a reading in the concept of cosmic and intellectual prostration"

Introduction:
When we read in the Qur'an about "prostration", the image of bodily bowing and placing the forehead on the ground in worship of God often comes to mind. But is this the only or deepest meaning of prostration in the Qur'anic tongue? Verses such as the angels prostrating Adam, voluntarily and involuntarily prostrating beings, and the command not to prostrate themselves to the sun and moon, often come to mind. Can the "jurisprudence of the Qur'anic tongue", with its approach to exploring the structure of words and their original connotations, reveal a concept of prostration that goes beyond physical ritual to express a state Who is subordinate to a law or system?

1. Dismantling "prostration" "SCD ": push and direct the result of submission:

2. Applications of the concept of cosmic and intellectual prostration:

3. Do not bow down to the sun or the moon: Freedom from dependence on matter:

4. The prostration of the people of Sheba to the sun: Dependence on the same wealth:

Conclusion:
The "prostration" in the Qur'anic tongue carries a deeper dimension than physical curvature, it represents the state of submission and subordination to a law, system or source of power. The Qur'an invites us to worship God alone, that is, to submit to His cosmic, epistemological and moral laws and laws, a prostration that frees us from blind dependence on matter, phenomena or intermediate forces. The prohibition on prostrating to the sun and the moon is a call to freedom from the constraints of dependence on visible material resources alone, and to embark on the horizons of science, knowledge and innovation that prostration to God opens up "in line with His true Sunnahs". It is a call not to fall into the trap of the contemporary "Sheba", which lies in sufficiency with apparent wealth and neglect of the construction of man, science and knowledge.

  1. ﴿If called to pray from Friday﴾: an appeal for cognitive communication not just a weekly prayer
    "reading in the connotations of Friday, prayer and remembrance"

Introduction:
Surah "Friday", with its name and explicit call to seek "prayer from Friday", is often understood in its ritual context related to the well-known weekly prayer. But does this understanding capture the full depth of the surah and its message? Is Friday just a day of the week? And is "prayer" only bowing and prostration? Does "oversold" mean leaving the material trade? The Qur'anic Jurisprudence, with its approach to exploring the structural semantics of words and broader Qur'anic contexts, invites us to a different reading, linking "Friday" to meaningful meeting, and "prayer". With cognitive communication, and "remembrance of God" by realizing the Sunan, in a continuous call for development and keeping abreast of developments.

1. Deconstructing pivotal concepts:

2. A new reading of the verses of the call "9-11":

﴿ O you who believe, if you are called to pray from Friday, seek to remember Allah and make the sale soa...﴾:

3. The general context of the surah: a call for development and the rejection of stagnation:

The surah begins with the praise of all that is in the universe to God "1", a reference to constant movement and evolution. Then she talks about the mission of the Prophet in the illiterate to teach them the Book and wisdom and recommend them "2", and about subsequent generations who will follow them "3". Then he vilified those who carried the Torah "knowledge" and then did not carry it, "did not apply it and develop by it" like a donkey carrying books "5". It challenges those who claim guardianship to God but reject death "change and development" (6-8). All this paves the way for the central call in verses 9-11 to seek prayer "cognitive communication" and the remembrance of God "the new Sunnah" and the abandonment of the stagnation "peak of sale".

Conclusion:
Surat Al-Jumu'ah, through the perspective of the "jurisprudence of the Qur'anic tongue", goes beyond being just a legislation for weekly prayer, to offer a way of life based on the continuous call for cognitive, intellectual and social development. "Friday" is every meaningful meeting, "prayer" is every constructive communication of knowledge, "remembrance of God" is the realization of norms and laws, and "dhir-sale" is freedom from intellectual and methodological rigidity. It is a call to the nation and individuals not to be satisfied with what they have, but to constantly strive for the "remembrance of God" and the application of its requirements, and not to be distracted by distractions or false intellectual trades, so only the real farmer and permanent livelihood will be from the "best of the Razekin".

﴿We revealed it on the night of power﴾: When the secrets of cosmic creation are revealed
"a cosmic reading of Surat Al-Qadr"

Introduction:
Surat "Al-Qadr", with its brevity and grandeur, talks about a blessed "night" that is better than a thousand months, and about the revelation of something great in it, and about the descent of angels and the spirit. The traditional common understanding associates it with the revelation of the Holy Qur'an in the month of Ramadan. But, is this the only or deepest meaning that this cosmic surah carries? Can this surah, with the approach of the "jurisprudence of the Qur'anic tongue" that links the text to the universe, reveal to us a greater mystery related to the first moment of creation and the emergence of the universe itself?

1. Deconstructing pivotal concepts:

2. Surat Al-Qadr: The Story of Cosmic Creation:
With this understanding, Surat Al-Qadr becomes an intense and accurate description of the first moments of the universe's origin:

  1. ﴿We revealed it on the Night of Power﴾: We revealed the matter, information or the first point at the stage of accurate assessment of laws and constants.

  2. ﴿And do not realize what the Night of Power is﴾: Glorifying the importance of this defining and estimated moment.

  3. ﴿Laylat al-Qadr is better than a thousand months﴾: This moment, with its accurate estimates, is the basis and best of all the constants and cosmic laws resulting from it.

  4. ﴿The angels and the Spirit descend in them with the permission of their Lord from every command﴾: The initial ingredients and the organized program descend at that moment to implement the estimated divine command.

  5. "Peace is until dawn": This process of creation is intact, tight and guaranteed until the beginning of the stability of the universe and the appearance of light.

3. The relationship of Surat Al-Qadr with the Qur'an:
Why was it associated with the revelation of the Qur'an? Because the Holy Qur'an is also a "revelation" of divine knowledge capable and tight, and it is "good" and guidance for humanity, and in it the angels descend by revelation and the spirit "Gabriel", which is "peace" and guidance for those who followed it until the "dawn" of consciousness and knowledge. Surah al-Qadr describes the greater cosmic creation, and the revelation of the Qur'an is a "cognitive and spiritual creation" similar in importance, appreciation, and integrity. They reflect a single divine model in creation and revelation.

Conclusion:
Surat Al-Qadr, through the lens of the "jurisprudence of the Qur'anic tongue" integrated with cosmic science, reveals a majestic scene of the first moments of creation, the moment of accurate "appreciation" of laws and constants, and the revelation of the divine components and program, and the integrity of the process until the dawn of existence. It is not just a surah about a night of worship in Ramadan, but a window from which we look at the greatest cosmic "sign": the precision and greatness of divine creation. Understanding it in such depth makes us realize that the Qur'an and the universe speak the same language, the language of truth, appreciation and peace.

  1. Praise and Muhammad: From the abundance of cosmic creation to the embodiment of the universal message
    "A reading in the significance of praise and Muhammad"

Introduction:
The word "praise" is the key to the Qur'an and the secret of Al-Fatihah, and "Muhammad" is the name chosen by God for the seal of His prophets and messengers. "Praise" is often understood in the sense of thanksgiving, praise and praise, and the name "Muhammad" is read in its etymological sense "many praise or praise". But do these common meanings summarize the depth of the Qur'anic significance of these two central concepts? Can the "jurisprudence of the Qur'anic tongue", by diving into the structure of the roots and the semantics of letters, reveal a deeper meaning of "praise" that links it to the laws of creation and expansion, and the secret of naming the Holy Prophet "Muhammad"?

1. Dismantling "Praise" "HMD": Overflow and expansion beyond content:

2. Praise in the Qur'an: Creating, Expanding and Praise:

3. "Muhammad" "H.M.D.": Activator of praise and the nation's way out of the world:

The noun "Muhammad" indicates the weight of "activated" from the root "h.m.d". He is not only "praiseworthy", but "he is the one who does praise, the one who brings out what he has of content to overflow and expand in all directions".

The mission of Muhammad, may God bless him and grant him peace: This is manifested in his mission:

Muhammad was not the father of any of your men... ﴾ "Al-Ahzab: 40": He is not a biological father in the exclusive sense, but rather "the Messenger of God and the Seal of the Prophets", that is, he is the highest and most complete model for activating "praise" in all areas of prophecy "seal", and for this he deserved the name "Muhammad". His approach to change and expansion "praise" is not limited to one aspect like the rest of the prophets "each had a specific field", but is comprehensive and final.

4. "Ahmed": The height of praise and his highest status:

Conclusion:
Understanding "praise" as a cosmic law of abundance and expansion, and "Muhammad" as the activator of this law and the seal of its prophetic manifestations, provides us with a more profound and dynamic vision of our religion and our Prophet. "Praise be to God" is not just a word of praise, but an acknowledgment of the divine order of creation and evolution. Following "Muhammad" is not just following a person, but following the "praise" approach that takes us from the narrowness of content to the vastness of the flood, from the local to the global, and from darkness to light. It is a constant call to activate "praise" in our lives, to be truly a follower of "Muhammad" and deserve the "Ahmad" maqam.

  1. ﴿Teach us the logic of the bird﴾: Mastering the language of development - not the dialogue of birds
    "A reading in the symbolism of the "logic of the bird" in the kingdom of Solomon "

Introduction:
When the Prophet Solomon (peace be upon him) publicly declares: "O people, teach us the logic of the bird and give us from everything" "Ants: 16", "The logic of the bird" is often interpreted as the supernatural ability to understand the language of birds and speak with them. But is Solomon's knowledge of what God gave him and favored him with is limited to this literal understanding? Is this consistent with the context of the great king, the soldiers and the merit shown? In analyzing the structure of the words "logic" and "bird", the Qur'anic Jurisprudence invites us to explore a deeper and more symbolic meaning commensurate with the greatness of Solomon's kingdom as a model of science and development.

1. Deconstruct "logic" "n i s ": activate the ability to control and pronunciation:

2. Dismantling the "bird" "i i r": the speed of change, development and escape:

3. "Bird logic": The science of accelerated development:
By combining the two connotations, "Teach us the logic of the bird" does not mean understanding the language of birds, but means: "We have given us the science and ability of "logic" to achieve rapid and transcendent development "bird" in everything." It is the science of accelerating development, adapting capabilities, and achieving qualitative leaps in various fields.

4. Manifestations of the "logic of the bird" in the kingdom of Solomon:

5. Solomon as a contemporary model: "Solomon" "ladder + n = ladder resulting from scientific formation" is not just a historical figure, but a symbol of the state, system or era that makes science and rapid development ""bird logic" is the basis of its strength, progress and well-being. Solomon Our time is the era of the acceleration of science and technology, the age of artificial intelligence, the age of space, the era of the adaptation of matter and energy at unprecedented speeds. The nations that master the "logic of the bird" today are the ones that have real power and bring prosperity to their people, just as Solomon's kingdom was.

Conclusion:
Understanding the "logic of the bird" as a science of accelerated development liberates Solomon's story from myth and places it at the heart of God's laws in the universe and civilization. Solomon was not just a king who spoke to birds, but a leader and scientist who had the ability to accelerate progress and adapt possibilities thanks to the knowledge that God had given him. His story is a constant call for individuals and nations to possess the "logic of the bird", that is, the relentless pursuit of science, development and innovation in all fields, to inherit the true "King of Solomon", who is the king of science and progress based on Peace and justice, which is the "manifest bounty" of God Almighty.

  1. ﴿King should no one after me﴾: the wisdom of responsibility not the selfishness of exclusivity
    "a new reading in the prayer of Solomon"

Introduction: The
supplication of the Prophet Solomon (Lord, forgive me and grant me a king that no one should after me, you are the Wahhab) is often cited as evidence of his request for a unique king in which no one shares and no one succeeds him. This understanding, despite its prevalence, casts a shadow over the personality of the wise prophet: Is it conceivable that a messenger prophet would ask for a king to be monopolized and deprived by subsequent generations? Is this consistent with the ethics of prophecy that advocates the common good? The "jurisprudence of the Qur'anic tongue", with its contemplation of the accuracy of words and prepositions, invites us to re-read this supplication to discover a profound wisdom concerning responsibility and the danger of great power falling into dishonest hands.

1. Dismantling key vocabulary:

2. Re-reading Solomon's prayer: Seeking protection, not exclusivity:

Based on this precise linguistic understanding, Solomon's prayer is no longer a request to monopolize the king, but rather becomes a wise prayer that reflects a high sense of responsibility and fear for the future of humanity: "Lord, forgive me, grant me a king "based on science, harnessing powers and knowing the laws of the universe" is neither appropriate nor suitable for "'should'" for anyone who is inferior to me "'after me'" in wisdom, ability, responsibility and honesty to possess, because such a great king falls into the hands of those who are unqualified for him may lead to corruption and abuse. You are the Wahhab who can appreciate things and put them right."

3. Solomon's motives: fear of corruption and bearing honesty:

4. Contemporary Application: The Responsibility of Science and Power: Suleiman'
s prayer carries a timeless message for every age:

Conclusion:
The "jurisprudence of the Qur'anic tongue" reveals to us another aspect of Solomon's prayer, the face of wisdom, responsibility and fear for the future of humanity, instead of the face of selfishness and love of exclusivity. Solomon did not ask to deprive others of the king, but prayed that this unique king based on science and knowledge should not fall into the hands of those who do not deserve him and are not worthy of him "No one should after me" and corrupt him on earth. It is a prayer that affirms that true power must be accompanied by wisdom and responsibility, and that the greatest king is what is used for good and peace, not in

  1. ﴿And we threw on his chair a body﴾: The fitna of the silent text and the call to deputation for the living approach
    "A reading of the fitna of Suleiman and his cognitive approach through the lens of the jurisprudence of the Qur'anic tongue"

Introduction:
Surah "PBUH" describes the fitna experienced by the Prophet Solomon (peace be upon him) in an intense and questionable manner: "We fascinated Solomon and threw on his throne a body and then a pipe" (p. 34). What is the nature of this fitna? And what is this "body" thrown on the "chair" of the king of knowledge and wisdom? And what was the "deputy" like after that? Traditional interpretations have presented narratives that seem more like a myth: "the theft of the ring, the birth of the text... ". Can the "jurisprudence of the Qur'anic tongue", by contemplating the meanings of "chair", "body" and "deputy", present a different reading, revealing a deep cognitive and methodological strife that Suleiman went through "and perhaps every seeker of the truth" went through, and how he transcended it on behalf of the correct approach?

1. "The Chair": Science, Knowledge and Stable Curriculum:

2. "Body": raw material and silent information:

3. Sedition: The challenge of reviving the body and activating the chair:
Solomon's fitna was in this confrontation: he has a great "chair" "science, method, abilities", but a "body" was thrown at him "a challenge, a problem, a silent text, inactive resources, a rigid legacy... ". The strife is in challenging the ability to breathe the soul into this body, and activating the chair "method and knowledge" to deal with it properly and productively. Will he succumb to the dead body and become frustrated and inesipate? Or will he use his chair to revive it?

4. "Then I repent": Return to the correct approach and wise supplication:

5. Personal and public application: The
story of Solomon's fitna is the story of every researcher, official and leader:

Conclusion:
Solomon's Fitna verse is not just a mysterious historical event or fairy tale, but an accurate description of a profound epistemological and methodological challenge. The "chair" is science and method, and the "body" is the raw material or silent text that needs a spirit of understanding and reflection. "Deputyship" is a return to the correct approach and the activation of cognitive tools with the light of God. It is an invitation to everyone who has a "chair" of knowledge or responsibility, not only to look at the "body" lying before him, but to "repent" to God and ask him for guidance and method to breathe life into this body and achieve the purpose of its existence.

  1. Moses' Journey with the Good Slave: Confronting the "Boy" and Preserving the "Treasure"
    "A Reading in the Science of the Apparent and the Batin"

Introduction:
The story of the Prophet Moses, peace be upon him, and his meeting with the righteous slave in Surat Al-Kahf is one of the deepest and richest stories of the Qur'an with lessons and lessons, especially with regard to seeking knowledge, patience with what is contrary to what is apparent, and realizing the inner wisdom. However, the traditional understanding of some of its events, such as "killing the boy", remained a source of confusion and problem, and even interpretations that may seem to contradict the apparent values of mercy and justice. Proceeding from the approach of "the jurisprudence of the Qur'anic tongue", and returning to a careful reading of the words as believed to have appeared in the origins "" Ghulma" instead of "ghulama", we discover that the story is not about killing an innocent soul, but rather a journey in the realms of apparent and inner knowledge, facing the challenges of distorted science, and seeking to preserve the correct science.

1. Moses and the Good Slave: The Meeting of the Science of the Apparent and the Science of Plasticity:
Moses' journey begins with the quest for knowledge (shall I follow you to learn from what I have taught Rashda). He, as a prophet of the apparent law, seeks deeper knowledge, the esoteric "rationality", from the righteous servant to whom God has given mercy "revelation and mystical knowledge" and knowledge from him. This meeting represents the confluence of the current of apparent knowledge based on text and law, with the current of secular knowledge based on direct revelation and inner wisdom.

2. Breach of the ship: Revealing the defects of the apparent: The
first act of the righteous slave "breach of the ship" seems to be corruption in appearance, but in its interior it is a protection for its owners from a coming injustice. This is a revelation of defects that may be hidden in seemingly sound systems or knowledge, and a statement that subconscious wisdom may require seemingly passive intervention for greater interest.

3. Confronting the "boy": neutralizing the distorted esoteric knowledge: "
So they set out until, if they meet a boy, kill him... ﴾ "Cave: 74". Herein lies the hinge point that calls for careful reading:

4. Erection of the wall: Preserving the correct esoteric knowledge:
As for the wall, there were two orphans in the city and there was a treasure under it for them... ﴾ "Cave: 82". This verb completes the picture:

5. Lessons learned:
This hermeneutical reading of the story of Moses and al-Khidr offers very important lessons:

Conclusion:
Looking at the story of Moses and al-Khidr through the lens of the "Qur'anic jurisprudence" and reading "Ghulam" in the sense of distorted esoteric science, a deep journey of knowledge unfolds for us. It is not so much a story of the paranormal and mysterious miracles as it is a statement of the importance of distinguishing between right and wrong in the world of esoteric ideas and knowledge, the necessity of "killing" intellectual falsity, and preserving the "treasure" of authentic divine truth. It is a call to every seeker of truth to be patient, armed with methodology, and seek to transcend the apparent to the inner, realizing that behind every action seems mysterious Divine wisdom requires interpretation and deep reflection on "what you have not had patience."

  1. The killing of the boy: between the appearance of the law and the depth of divine wisdom
    "a reading in the story of Moses and Al-Khidr that goes beyond the apparent problem"

Introduction:
The incident of the killing of the righteous slave "Al-Khidr" of "Ghulam" is ostensibly innocent in his journey with the Prophet of God Moses (peace be upon him) "Surat Al-Kahf: 74", one of the most controversial and problematic places throughout history. How can killing a soul who has not committed a crime be justified, and how is this consistent with God's justice and mercy? While the direct apparent interpretation believes that this was done with a special divine knowledge and revealed the future of the boy, this interpretation remains difficult for the mental and emotional acceptance of many. Without denying the text or interpreting words away from their apparent meaning "the boy" is the child, is it possible to find an entry point to understand the profound wisdom behind this traumatic event, consistent with the greatness and majesty of the Qur'an?

1. Recognition of the appearance of the text: a boy and a killer:
The starting point must be from the recognition of the appearance of the text as it is common and readable: there is a "boy" "little boy", and there is an act of "killing" has occurred. Attempting to escape this phenomenon with distant interpretations may lose the power and influence of the text. The challenge lies in understanding the wisdom behind this shocking phenomenon.

2. The context of the journey: seeking secular knowledge and patience with the supernatural: The
incident must be contextualized: Moses follows the righteous servant to learn from him "Rashda" from "secular" knowledge "direct knowledge from God that may go against the ordinary". Al-Khidr's basic condition was patience and not asking (so do not ask me about anything until I tell you a remembrance of it). This confirms that the journey will involve extraordinary events or contrary to the appearance of the law known to Moses, and requires special patience to understand its inner wisdom.

3. Interpretation of al-Khidr: Revealing a future danger:
The explanation given by al-Khidr himself to the act is the key: ﴿As for the boy, his parents were believers, so we feared that tyranny and infidelity would exhaust them * We wanted their Lord to replace them with better than him Zakat and closer mercy﴾ "The cave: 80-81".

4. Divine wisdom and transcending human logic:
Here lies the difficulty of understanding and the essence of the lesson:

5. Alternatives to traditional understanding "while preserving the appearance of the text":

Conclusion:
The story of the killing of the boy in Surat Al-Kahf puts us in front of a great faith and mental challenge. Insisting on the apparent meaning of the words "boy" and "killing" does not necessarily mean accepting a superstitious or illogical interpretation. Rather, in the context of Moses' didactic journey, the incident can be understood as an extraordinary revelation of an inward divine wisdom that deals with a unique attitude based on the absolute knowledge of the unseen, with the aim of having mercy on parents and preserving their goodness. It is not a law to kill, but a lesson in the limitations of man's knowledge, the depth of God's wisdom, and the need for patience and submission in the face of what may seem incomprehensible in the Creator's plan. It is an invitation to reflect on the fact that God's reasoning may differ from ours, and that His mercy may manifest itself in ways that we do not always perceive on the surface.

  1. ﴿ Free by free and slave by slave and female by female ﴾: Retribution of thoughts and attitudes not bodies
    "a new reading of the verse of retribution in the light of the jurisprudence of the Qur'anic tongue"

Introduction:
The verse of retribution is in the dead ﴿ O you who believe, retribution is written on you in the dead free for free, slave for slave, and female for female... ﴾ "Al-Baqarah: 178" is one of the verses on which the criminal legislation in Islam is based. However, the traditional understanding that links "free" and "slave" to social status "slavery" and "female" to biological sex raises problems in their contemporary application and raises questions about the wisdom of this distinction. Can the "jurisprudence of the Qur'anic tongue", with its approach to exploring the structural meanings of words, offer a different reading that goes beyond this understanding, linking the "free", "slave" and "female" to intellectual situations and existential attitudes, and explaining "killing" and "retribution" in the context of intellectual and social conflict?

1. Deconstructing pivotal concepts with a new perspective:

2. Re-understanding the verse of retribution:
﴿ It is written on you retribution in the dead free for free, slave for slave and female for female﴾:

3. Forgiveness, mitigation and mercy:
Whoever pardons him from his brother, follow the good and perform to him with charity, that is relief from your Lord and mercy...﴾:

Conclusion:
The verse of retribution, through the lens of the "jurisprudence of the Qur'anic tongue", goes beyond direct criminal legislation to provide us with a wise basis in managing intellectual and social conflict. It invites us to understand the nature of different situations (confusion, commitment, production), and to deal with each situation according to its suit to achieve justice and balance ("retribution"). It also emphasizes the importance of overcoming conflict with forgiveness and charity as a path to relief and compassion. It is a vision that elevates the level of understanding from the retribution of bodies to the retribution of ideas and attitudes, revealing divine wisdom in dealing with the complexities and conflicts of human nature.

  1. Aaron and Moses: The Dialogue of the Divine Gift and the Mind Seeking the Truth
    "A Reading in the Symbolism of Aaron and Moses"

Introduction: The
story of the two brothers, the prophets Moses and Aaron, peace be upon them, is one of the central stories in the Holy Qur'an, and is often read in its well-known historical and religious context. But can the Qur'anic jurisprudence, with its approach to exploring the structural connotations of nouns and verbs, reveal deeper symbolic dimensions of this relationship? Is Aaron just a brother and a supporter of Moses, or does he represent a divine condition, stage or gift in the human consciousness that Moses represents? What does it mean to take Moses with a beard and his brother's head? In a moment of anger?

1. Deconstruct names and symbols:

2. Re-reading the position of Moses and Aaron:
﴿He said, O Aaron, what prevented you when you saw them go astray * Do not you follow ۖ You disobeyed my command * He said, O son of a mother, do not take my beard or my head I was afraid that you would say I divided between the children of Israel and did not watch my saying﴾ "Taha: 92-94" / ﴿And he took his brother's head and dragged him to him﴾ "Al-A'raf: 150":

3. Aaron as a divine gift and stage in consciousness:

4. The Prophet: the Bearer of the News and the Feeder of the Essence:
"Here we combine your understanding of the Prophet from the previous dialogue
" "The Prophet is not only the one who receives the revelation, but he is the one whose essence "N" emerges to nourish "B" others. He is the bearer of "news" "certain knowledge" in his field.

Conclusion: The
story of Aaron and Moses, through the lens of the "Qur'anic jurisprudence", manifests itself as a deep symbolic dialogue between the truth-seeking mind "Moses" and the divine gift revealing and supporting "Aaron". It describes a journey of consciousness that needs to combine decisiveness and leniency, between logical analysis and divine inspiration. You invite us to seek our own "Haroun", that epistemological or spiritual gift that helps us to carry the message and overcome difficulties, and to "pray" for each "prophet" in the "broad and special sense" so that we may be inspired by his "prophecy" and build on the good we have gained, continuing to walk towards God.

This is an excellent and convincing analysis of the ship breach incident in the story of Moses and al-Khidr, rejecting the materialistic literal interpretation that collides with logic "a large ship for poor people, a possible sinking... It offers a symbolic and realistic reading based on the "jurisprudence of the Qur'anic tongue" in deconstructing the key words "ship, ride, rag, command, defects, poor, sea, king, usurper."

  1. Breach of the ship: the wisdom of "defecting" the idea to protect it from the "usurpation" of kings
    "a reading in the symbolism of the ship and the breach"

Introduction:
At the beginning of his educational journey with the righteous slave, the Prophet Moses (peace be upon him) faces a shocking situation: he broke the ship that carried them (so they set out until, if they got on the ship, he broke it, he said that it would drown its people, I have come something commanding) "Cave: 71". How can this seemingly deliberate destruction of the property of "poor people" working at sea be explained? Is it a real physical ship? Was the breach a physical act that threatened to drown? The approach of the "Qur'anic Jurisprudence of the Tongue", by transcending the apparent literalism and contemplating the semantics of words in their context, provides a symbolic and realistic reading of this event, revealing a deep wisdom in protecting emerging ideas and projects.

1. Deconstruction of symbols and concepts:

2. Re-reading the incident: The hidden wisdom of protection:

With this symbolic understanding, the wisdom of the act of the righteous slave is evident: "So they set out as Moses as the representative of theoretical science, and al-Khidr as the representative of experience and practical/scientific wisdom" even if they were interested in studying an emerging project/idea "riding in the ship", the righteous slave showed a defect or lack of it "'breached' in the sense of 'its plays'". Moussa, the "representative of the apparent logic", denounced: "Are you showing a flaw in this project to 'drown his people' and "cause the failure of his poor and inexperienced owners"? I came up with something surprising that needs to be explained "something commanding"! Al-Abd al-Saleh later replied: As for this project "'ship'", it was for owners who lacked experience and resourcefulness "'poor'" working hard in a competitive field "'working at sea'", so I wanted to show a defect and a deficiency "to defect it'", because there was a strong competitor or influential party "'king'" who took over every successful and complete project "'takes every ship' " unjustly "'Ghasba'".

3. Lesson learned: Experience protects creativity:
The story teaches us an eloquent lesson in the world of business, ideas and innovation:

Conclusion:
The incident of breach of the ship, through the lens of the "jurisprudence of the Qur'anic tongue", turns from an act of vague destruction to a wise strategy to protect creativity and emerging projects. It teaches us that wisdom does not always lie in apparent perfection, and that showing some "flaw" can sometimes be the eye of protection. It also emphasizes the importance of integrating theoretical science "Moses" with practical experience and the inner wisdom "the righteous slave" to understand the complexities of life and make the right decisions. It is an invitation to innovators and entrepreneurs "the poor" to benefit from the people of experience, and to those who have experience "greens" to use their wisdom in protecting creativity from the "usurpation" of lurkers.

  1. Moses' Journey to the "Bahrain Complex": The Conscious Mind Meeting the Sea of Hidden Experience
    "A Reading in the Symbolism of the Journey of Moses and the Pisces Boy"

Introduction: The
journey of the Prophet Moses (peace be upon him) and his boy in search of the righteous slave at the "Bahrain Complex" "Surat Al-Kahf: 60-65" is one of the most rich Qur'anic stories with symbols and deep connotations that transcend the appearance of narration. Is it a geographical journey to where two physical seas meet? And is the "whale" just a grilled fish that has come back to life? Or does the Qur'anic tongue, with its symbolic and structural approach, lead us to understand this journey as an internal path in the depths of human consciousness, a journey in which the conscious mind seeks to meet the sea of experience and secular knowledge?

1. Moses and his boy: the conscious mind and the subconscious mind:

2. "Bahrain Complex": The Point of Integration of Science and Experience:

3. Forgetting the "whale" at the "rock": missing the goal in front of obstacles:

4. Return to the impact and meet the righteous slave:

Conclusion:
Moses' journey to the Bahrain Complex, through the perspective of the Qur'anic jurisprudence, is a profound symbolic journey in the paths of human consciousness. It is the pursuit of the conscious mind "Moses", with the help of his inner abilities "his boy", to reach the point of integration of theoretical science with experience and subconscious wisdom "Bahrain Complex". In this journey, the mind faces the challenge of forgetting the goal "Pisces" when it collides with obstacles "The Rock", but by realizing this forgetfulness and relapsing to review its course, it is finally able to meet the "good slave", "the symbol of secular knowledge and experience", to begin a new stage of learning that requires patience and transcending the logic of the apparent mind. It is an invitation to every seeker of knowledge and truth to realize the importance of the integration of mind and heart, science and experience, apparent and inward, in his journey towards certainty.

  1. ﴿ to Elaph Quraish﴾: The constitution of the humanitarian bloc is not just the story of
    the tribe "a contemporary reading of Surat Quraish"

Introduction:
Surah Quraish, with its brevity and brevity, is often read as a reminder of God's grace on the Quraysh tribe to secure their winter and summer commercial trips and preserve their status thanks to the Sacred House. But does the depth of the Qur'an stop at this specific historical interpretation? Does the surah address Quraish only to Mecca, or does it carry an eternal universal message for every human gathering? The approach of the "jurisprudence of the Qur'anic tongue", by deconstructing the names "Quraish", "Elaf" and the symbols of "winter", "summer" and "house", reveals a divine constitution for human agglomeration and integration. Essential for survival and prosperity at all times and places.

1. Deconstructing pivotal concepts:

2. Re-reading the surah as a constitution for the bloc:

3. Contemporary projection: From Elaf to Elaf:
Surat Quraish is a call to all human gatherings today "states, nations, unions, organizations... " For:

Conclusion:
Surat Quraish, through the lens of the "jurisprudence of the Qur'anic tongue", is not just a reminder of a historical blessing on a tribe, but an immortal divine constitution of human agglomeration and integration. It teaches us that facing the challenges of "winter" (division and difference) can only be achieved by building "summer" "unity and cohesion", and that this can only be achieved through "elaf", "conscious integration" and "worship of the head of the house" "commitment to a just and unified system". It is a call to the Islamic Ummah, and to all human communities, to rise from the scattered state of the Quraysh to the force of the composing Quraysh, to achieve the desired security and prosperity that is God's promise to those who follow His Sunnah.

  1. ﴿And horses, mules and donkeys to ride and adornment﴾: The stages of creativity in the Qur'an - not just animals to ride
    A reading in the theory of innovation and creation

Introduction:
Did the Qur'an in Surat An-Nahl invite us to ride horses, mules and donkeys to adorn us? Is this the understanding befitting a book that addresses the mind, invites reflection, and speaks of "creating what we do not know"? The literal understanding of verse 8 seems strange, limited, and often contrary to reality. What then is the wisdom of mentioning these three "animals" in particular, and linking their "riding" to adornment and new creation? He presents us with the "jurisprudence of the Qur'anic tongue", with his approach to exploring the structural meanings of words away from titles Pure materialism, an astonishing reading of this verse, reveals that it draws us a road map and a precise approach to the stages of the process of creativity, innovation and intellectual creation.

1. Transcending the literal understanding: nouns not surnames:
Before diving into the meaning, it should be emphasized that the names in the Qur'an are "bees, ants, dogs, horses, mules, donkeys... "They are not just nicknames for known beings, but "names" with adjectives and connotations that can apply to the material and the moral, to man, animals, inanimate objects and intellect. Based on this principle, we look for the functional significance of these "animals" in the context of the didactic verse.

2. "To ride it": activation and installation not riding: "riding" in the Qur'an "from RKB" is not limited to physical riding, but means "installation, activation and determination of how to benefit from a vision or idea". "To install it" means "to install, activate and benefit from it." It is a call to activate these three stages of access to adornment and creation.

3. "Horse" "Kh l ": stage of preparation, imagination and permeation:

4. "Mules" "BGL": the stage of incubation and the mysterious idea:

5. "Donkeys" "H.M.R.": The stage of radiance and the mature idea:

6. "And Zeina": The stage of implementation and beautiful verification:
﴿To install it and adornment﴾: After "installation" and activation of these three stages "horses, mules, donkeys", the result comes: "decorations". Embellishment is not just the outlook, it is "the elaborate, useful, attractive, and goal-achieving result". It is the stage of "Execution/Investigation" where a mature idea turns into a product, solution or concrete action that decorates the lives of its owner and society.

7. "And He creates what you do not know": The Open Horizon of Creativity:
This verse concludes the curriculum by opening the door wide to continuous creativity. By following these four stages "the installation of horses, mules and donkeys to reach adornment", man can participate in the process of divine creation with his permission, creating and creating what was not known before, in a non-stop journey of evolution.

Conclusion:
The verse "horses, mules and donkeys" in Surat Al-Nahl, through the perspective of the "jurisprudence of the Qur'anic tongue", turns from a verse that seems limited in time and place to an integrated theory and a timeless practical approach to creativity, innovation and creation. It is a divine invitation to "install" the stages of imagination "horses", nursery "mules", radiance "donkeys", to reach "adornment" "useful and beautiful innovation", and to contribute to "the creation of what we do not know". It is a tribute to the creative mind and proof that the Qur'an is not only a book of worship and rulings, but also a book of knowledge and a way of life that encourages creativity and continuous development.

  1. Suleiman's ant: The cry of awareness in the valley of toil in front of the major powers
    "a social and intellectual reading"

Introduction:
The story of Suleiman's ant "Surat An-Naml: 18-19" is a Qur'anic pearl that illuminates the paths of contemplation. Is it just a tale about an insect's intelligence and prophet's understanding of its language? Or is it, as the "jurisprudence of the Qur'anic tongue" reveals with its profound connotations, a mirror that reflects a recurring social and economic reality, and carries an eloquent warning and lesson for small gatherings in the face of major powers? Going beyond literal understanding, which may seem more superstitious and contrary to the norms, opens the door to a symbolic reading that sees in the "ants", "valley" and "solomon" symbols of deeper truths.

1. "Ants" and "Wadih": The symbol of toil and productive assembly:
In the approach of "jurisprudence of the Qur'anic tongue", the word "ants" "nmL" is not limited to the insect, but its structure refers to the "formation "n" that fills the "'ml'" place with its spread and gathering.Ants" here symbolizes the toiling and productive human gatherings, whose "valley" fills their "yard of work and pursuit" with their tireless activity. The "ant" is the voice of the individual proactive consciousness within this gathering, which is aware of the danger and alerts its people.

2. "Solomon and his soldiers": the symbol of organized power and its challenges:
Suleiman and his soldiers represent the great organized force "state, system, technology... " that moves aggressively to achieve its goals. This force, despite its supposed wisdom "Solomon", may "crash" "'not shatter' you" small gatherings in its path unintentionally or consciously (and they do not feel), as a result of their size, speed, or inattention to fine details.

3. "Enter your dwellings": A call for protection and fortification: The
call of the ant is a call for the toiling gathering to return to its safe foundations and rules "your dwellings" and take shelter from the danger of a great power that may not deliberately harm but whose movement may be destructive. It is an appeal for caution, preparedness and internal organization.

4. Suleiman's smile: Appreciation of awareness and the responsibility of power:
The wise Prophet's smile is not a mockery, but an appreciation and admiration for the awareness and keenness of the "ant", and a sign that true power must be accompanied by attention, compassion and appreciation for even the smallest components of society.

5. Notes and multi-levels:
As we always emphasize, the Qur'an has multiple levels of understanding. This symbolic social reading does not necessarily negate the existence of a historical story, but it offers a deeper dimension and is more relevant to our reality. Most important is the logical consistency of context within this level of understanding, and the realization that reaching the deepest meaning also depends on the receiver's insight and God's guidance.

Conclusion: The
story of Solomon's ant, with this perspective, becomes an eternal lesson in the importance of awareness and early warning within small gatherings, the need to fortify and prepare to face major transformations, and the responsibility of major powers to pay attention to their effects and not to "destroy" those who are inadvertently weaker. It is an invitation to every conscious "ant" in us, and to every "solomon" responsible in us.

  1. Suleiman's ant and "The Logic of the Bird": Confronting Lies and the Challenge of Contemplating the "Tremor" Verses
    "An Intellectual and Systematic Reading with the Method of Mental Contemplation"

Introduction:
How to understand the story of an ant that speaks, organizes and warns an entire army in the Holy Quran? Do we accept it as a supernatural miracle that defies logic? Or is there a deeper understanding that requires us to activate the "logic of the bird" – the methodology of mental reflection – to uncover the symbolic message behind the appearance of a text that may seem "shaky" or undisciplined at first glance? This proposition offers an alternative vision that sees in the story an intellectual struggle over reflection and confronting lies and intellectual gossip.

1. "Ants" and "ants": a symbol of intellectual gossip and resistance to contemplation:
Away from the insect, "ants" may be linguistically and silhouetteally associated with "gossip" and speech transmission with the intention of corrupting. In this context, "ants" represent individuals or currents that spread lies, suspicions and false sayings against the call of truth and contemplation "represented by Solomon". The "ant" is the voice that urges them to hold on to their false ideas and resist the call to reflection.

2. "Enter your dwellings": Adherence to false beliefs: The
command to enter "dwellings" does not mean material houses, but rather an invitation to these "stirrers" to adhere to their ideas and beliefs firm "dwellings" intellectual" and not to go out of them towards the spaciousness of contemplation and reflection called for by Solomon.

3. "Solomon and his soldiers do not destroy you": The fear of revealing the truth:
The warning against "smashing" Solomon and his soldiers is not a physical destruction, but rather the fear that the call of Solomon and his reasoning based on contemplation "his soldiers" as tools of understanding and dissemination" will destroy and expose the falsity of their beliefs and lies, and they prefer to remain in their ignorance and not feel the pain of facing the truth (they do not feel) "themselves or the extent of their position is wrong".

4. "The logic of the bird": the methodology of deciphering the verses "tremor":
This story, with its illogical appearance "ants speak", is an example of verses that may seem "shake" "undisciplined or superstitious" and need "the logic of the bird" to understand. The logic of the bird" here is "the methodology of rational and logical reflection that makes the verses straight, reveals their inner meanings, and removes the suspicion of superstition." It is the science that enables us to understand the deep symbolic messages in the Qur'an.

5. Notes and multi-levels:
As we always emphasize, the Qur'an has multiple levels of understanding. This symbolic intellectual reading does not necessarily negate the existence of a historical story, but it offers a deeper dimension that is more relevant to the challenges of understanding and contemplating the Qur'an and confronting skepticism. Most important is the logical consistency of the context within this level of understanding, and the realization that reaching deeper meaning also depends on the receiver's insight and God's guidance. It is important to note that associating "ants" with gossip depends on a common connotation and not necessarily on a careful structural analysis of the root "nml" according to all methods of philology.

Conclusion: The
story of Solomon's ant, with this perspective, becomes a strong invitation to activate the mind and contemplation "the logic of the bird" in understanding the Holy Qur'an, and not to be satisfied with the apparent that may seem illogical. It is a warning against clinging to false ideas and rigid legacies "ant dwellings" for fear of facing the truth revealed by contemplation. She asserts that the Qur'an is a logical and wise book, and that what appears to be a "shake" or superstition is in fact an invitation to think deeper and use the right tools to understand God's will.

  1. Fasting in the time of the pandemic: from the quarantine of the body to the piety of consciousness
    "a contemporary reading of the concept of fasting in the Qur'an in light of the Corona crisis"

Introduction: The
Corona pandemic has imposed a new reality on the world, forcing societies to enter a state similar to "fasting" in its broad sense: home quarantine, restriction of movement, closure of ports, and anticipation of what will happen. This extraordinary reality invites us to reread the concept of "fasting" in the Holy Qur'an. Is it just abstinence from food and drink in the month of Ramadan? Or does it have a deeper connotation related to "closure", "restriction" and "prevention" in the face of dangers, as the "jurisprudence of the Qur'anic tongue" reveals?

1. Deconstructing the concepts of fasting:

2. Fasting and the Pandemic: A Contemporary Reading:

3. Martyrs of the way of Allah in the time of the pandemic:
"Do not count those who were killed for the sake of Allah as dead, but alive with their Lord." "Al-Imran: 169":

Conclusion:
The Corona pandemic, despite its cruelty, has provided us with an opportunity to rethink the concept of "fasting" in the Holy Qur'an. Fasting is not just a religious ritual, but a universal approach and a life necessity to face dangers and force majeure. It is a call for adherence and prevention "piety", the temporary closure of unnecessary outlets, and the retreat to what is most important "research, treatment, intensive worship". It is also an opportunity to remember and appreciate the sacrifices of those who "kill for God" while defending the lives of others, alive with their monuments and sacrifices. May this obligatory "fasting" that we have experienced be a lesson for us in the importance of piety, responsibility and sacrifice.

This is a deep and coherent analysis of the story of the Prophet Noah, peace be upon him, offering an innovative reading that goes beyond the literal and mythological interpretation of "Noah's long life, building a giant wooden ship, carrying pairs of animals... ", and links the story to the methodology of scientific research, the experience of innovation, and the conflict between new thought and tradition, through the approach of "Quranic jurisprudence of the tongue" in deconstructing the keywords "Noah, Lebth, Sunnah, year, thousand, fifty, ark, ark, Noah's wife, Noah's son, shipping, two couple... ".

  1. Noah and the Charged Ark: The Journey of the Creative Mind in the Sea of Science and Knowledge
    "A Contemporary Reading of the Story of Noah"

Introduction: The
story of the Prophet Noah, peace be upon him, the flood and the astronomy industry are among the most influential and deeply rooted Quranic stories. But is the literal and traditional understanding of this story, with its long life, giant wooden ship and material deluge, the only or deepest meaning? Can the "jurisprudence of the Qur'anic tongue", with its approach that dives into the semantics of nouns and verbs and rejects superstition, reveal another story, an allegory story about the journey of the creative human mind in the sea of science and knowledge, and about the intellectual and systematic "astronomy" industry for survival? From the flood of ignorance and imitation?

1. "Noah": a symbol of tireless pursuit and constant stirring:

2. "To broadcast it" and "A thousand years but fifty years": the journey of research and experimentation:
"We sent Noah to his people, and he stayed with them for a thousand years, except for fifty years... ﴾ "Spider: 14":

3. "The flood": the flood of new knowledge:
﴿The flood took them while they were unjust﴾: The flood is not necessarily the flood of physical water, but it is the flood of new ideas and scientific and cognitive results reached by Noah, the "creative mind", which was so strong and sweeping that the old and rigid intellectual system of his unjust people drowned "oppressors for themselves by staying in the darkness of ignorance and tradition".

4. "Charged Ark": Making the Mind and Method:
"And make the Ark with our eyes and our revelation... ﴾, ﴿ Walk in it from every two couples... ﴾, ﴿Charged Ark﴾:

5. "The Ship": The elaborate result and scientific achievement:
﴿Fanjinah and the owners of the ship﴾ "Spider: 15": After making "astronomy" "method and mind" and shipping it with the correct principles, Noah and his companions "the owners of this method" reach the "ship", which is the elaborate result, masterpiece, scientific or civilized achievement that is the fruit of this effort, which saves them from the flood of ignorance and becomes "a sign for the worlds".

6. "Noah's Woman" and "His Son": Symbol of Rejection and Unrighteous Deeds:

Conclusion: The
story of Noah, through the perspective of the "jurisprudence of the Qur'anic tongue", turns from the story of a prophet, his people and a wooden ship, into an immortal symbolic epic of the journey of the human mind in the face of ignorance and tradition. "Noah" is the creative and renewed mind, the "charged ark" is the scientific method and the organized mind that makes it and charges it with knowledge, and the "ship" is the civilizational achievement that saves its owners from the "flood" of backwardness. It is a constant invitation to every human being to create his own "ark", to charge it with science and knowledge, and to carry in it "from every two couples" the right principles, to save himself and his society and leave a "ship" that will be a sign to the worlds.

  1. Editing the concept of "killing" in the Qur'an: from taking a soul to stopping the path
    "A new reading of the verses of killing and fighting"

Introduction:
The words "killing" and "fighting" are among the most sensitive and controversial words of the Qur'an, especially in light of a prevailing understanding that limits them to the bloody meaning of taking a life, an understanding that has unfortunately been exploited to justify violence and extremism in the name of religion. Is this narrow understanding the only meaning that the Qur'anic tongue bears? Is it conceivable that the Book of Mercy and Guidance commands the killing of innocent souls just because of differences in thought or belief? The Qur'anic Jurisprudence of the Tongue, with its approach to exploring the structural and root meanings of words, invites us to edit The concept of "killing" is one of its traditional restrictions, revealing a broader and more comprehensive meaning associated with "stopping the path", whether intellectually, functionally or behaviorally, leading to the extreme case, which is stopping physical life as a maximum.

1. Dismantling the "killing" "s.t.": Stop what is coming:

2. "Fighting": Seeking to stop and defend:
﴿ You are destined to fight and he hates you... ﴾ "Al-Baqarah: 216":

3. Re-read the verses of killing and fighting:

Conclusion: Towards a broader understanding of the Qur'an and life:
Freeing the concept of "killing" and "fighting" in the Qur'an from their narrow, bloody meaning to their broader meaning associated with "stopping the path" opens up new horizons for a deeper, more compassionate and humane understanding of the Book of God. It reveals that the Qur'an fights intellectual, functional, and behavioral injustice as much as it fights physical aggression, and that the end is always to live, reform and stop at the necessary limit, not murder as an end in itself. This understanding invites us to assume our responsibility not only About the sanctity of blood, but also about the sanctity of ideas, possibilities and promising paths that we may "kill" with our ignorance, fanaticism or injustice.

  1. Surat Yusuf as a symbolic journey to human consciousness

According to Tafsir, Surat Yusuf goes beyond being just a touching historical story, to become a deep mirror that reflects the journey of human consciousness in its inner struggle and spiritual elevation. It is not just a narrative of external events, but a symbolic embodiment of the struggles and challenges that each individual undergoes deep within himself, in a unique journey that Yasser Ahmed called "falling to the top."(احمد ياسر)".

Surah's characters as symbols of the soul:

In this symbolic framework, Joseph (peace be upon him) represents the purest and supreme side of the human soul. It embodies "all that is beautiful, higher and purer in our lives", such as reference to conscience, high values, the light of science, and virtuous morality. Joseph is the bright inner essence that the soul seeks to reach and preserve.

In contrast, Joseph's brothers represent the negative and dark sides within the self. They symbolize the "negative thoughts, envy, and vile tendencies" of the human soul. They represent the inner forces that push for jealousy, selfishness, hatred, and superiority, and who, out of ignorance or passions, seek to exclude and absent Joseph's inner "soul."

The events of the surah as stages in the journey:

The events of the surah acquire profound symbolic connotations in the course of this internal journey:

Purpose of the trip: Upgrading and reaching the inner "Al-Aqsa Mosque":

The ultimate goal of this symbolic journey, as Yasser Ahmed sees it, is to achieve spiritual and intellectual elevation. This requires "freedom from negative thoughts" and getting rid of the shackles of ignorance, hatred, envy and superiority. It is a constant call to self-struggle and the pursuit of human perfection.

When this liberation and elevation are achieved, man reaches what Yasser Ahmed calls the inner "Al-Aqsa Mosque". This is not just a place, but a state of consciousness that represents the highest purity, inner peace and connection with the truth. In this case, Joseph becomes the "most beautiful and purest thing in us" who is dominant and guided. All the "planets" – which here symbolize our different ideas, internal forces and multiple sources of consciousness – are then subject to Him in a state of harmony and submission to the Supreme Essence and Higher Values.

In conclusion, Surat Yusuf, through this symbolic interpretation, presents a roadmap for human consciousness. It is a story about the internal struggle between good and evil, and about the possibility of victory for the bright side in us. It is a story of hope that emphasizes man's ability to regain his beauty and inner purity, and rise above his negative impulses, by adhering to higher values, striving for the soul, and striving for spiritual and intellectual perfection.

  1. Linguistic analysis and deconstruction of words: a window into the depth of Surat Yusuf

Language is the key to understanding any text, and this importance acquires a deeper dimension when dealing with the miraculous Qur'anic text. In his commentary on Surat Yusuf, Yasser Ahmad stresses the need to go beyond the superficial reading of events and enter the depths of meaning through careful linguistic analysis and deconstructing the semantics of words in their Qur'anic context. It calls for contemplating the Qur'an in a "clear Arabic tongue", not only in the general linguistic sense, but by understanding the characteristics of this unique Qur'anic tongue and its ability to carry multiple layers of meaning.

The importance of deep linguistic understanding:

The Almighty's saying: "We have revealed it as an Arabic Qur'an, so that you may be wise" "Yusuf: 2" directly links between the deep understanding "sanity" and the fact that the Qur'an was revealed in the Arabic tongue. Yasser Ahmed believes that this does not mean merely understanding vocabulary, but rather understanding its deep connotations and structural and moral connections. Therefore, sufficiency with superficial or inherited understanding, which may be loaded with interpretations contrary to God's will, is considered a deficiency that obscures the treasures of Qur'anic meaning. The invitation here is to interact directly with the text, and to reflect on it in depth, away from media that may confuse or limit understanding.

Applications of linguistic analysis in Surat Yusuf:

The importance of this linguistic approach is evident in how Yasser Ahmed deals with some of the pivotal words and scenes in the surah, revealing deep symbolic connotations:

  1. Joseph's First Revelation "The Planets, the Sun and the Moon":

  2. The vision of the prison companions "Squeeze wine and carry bread":

  3. The King's vision "cows and ears":

Conclusion: Language as a key to consciousness:

The approach of linguistic analysis and deconstruction of words, as applied by Yasser Ahmad to Surat Yusuf, opens a new window into the depth of the Qur'anic text. It reveals how words are not just tools of expression, but keys to understanding the worlds of spirit, soul, and dynamics of consciousness. By reflecting on the "Arabic tongue shown", and diving into the semantics, structures and contexts of words, we are able to go beyond superficial reading and reach a deeper and more authentic understanding of the eternal messages of the Qur'an, not only as historical stories, but as a continuous guide for the human soul in Her journey towards truth and perfection.

  1. The struggle of the Emirate soul and the spiritual elevation in the story of Joseph

In Yasser Ahmed's symbolic reading, Surat Yusuf delves into the depths of the human soul to reveal its constant struggle between the forces of good and evil, and illustrates the path of spiritual elevation through self-struggle and overcoming challenges. The story becomes a living laboratory for understanding the dynamics of the soul, especially the role of the "bad soul" and how to overcome it to reach a state of inner serenity and purity.

Dear woman and the embodiment of the Emirate self:

Yasser Ahmed believes that the character of "The Dear Woman" goes beyond its historical role in the story to become a powerful embodiment of the "bad soul" that lies within every human being. This soul, by its very nature, leans towards passions and desires, and seeks to seduce the purer and supreme side of the self, represented by "Joseph" or "her girl" as she calls him at the moment of temptation.

Joseph's "quirk" about himself is not merely an attempt to entrap him in sin, but a symbol of the violent and ongoing internal conflict between this self-righteous soul and conscience and higher values. It is the attempt of the vile soul to dominate and dominate the beautiful and pure essence in man. Joseph's firm resistance to this evasion and his refusal to succumb to temptation, despite his strength and his presence in an apparent weakness, is a symbol of adherence to spiritual and moral principles and values, and man's ability to triumph for Joseph's inner "in the face of the urgency of the princely soul."

Prison: A Station for Spiritual Reformation and Reform:

In this context, the "prison" that Joseph entered is not seen as an abstract punishment or defeat, but as an inevitable and necessary stage in the journey of spiritual elevation. Yasser Ahmed calls it the stage of "spiritual refinement and reform." Joseph's entry into prison after resisting temptation shows an important truth: sticking to the right path and choosing the right path can ostensibly lead to difficulties, challenges and adversities. It may sound like a "fall," but it's really part of the "falling to the top" process.

Imprisonment is a symbol of voluntary or compulsory isolation, of reflection and self-reflection, and an opportunity to purify it from impurities, strengthen the will and refine the spirit. It is the ordeal that builds personality, increases its solidity and purity, and makes it better able to assume major responsibilities later. Without this stage of discipline, Youssef's inner maturity may not be complete to lead Egypt as a "symbol of the stage of empowerment and influence."

Freedom from negativity as a condition for elevation:

Joseph's journey, including his struggle with his brothers and souls, emphasizes that spiritual elevation and reaching Joseph's inner state of "purity, serenity and empowerment" necessarily requires freedom from negative thoughts and feelings. These negatives represented by Joseph's brothers (envy, hatred, jealousy, revenge, ignorance) and the self-eminate "lust, love of control, deviation" are the real constraints that shackle the soul and hinder its launch.

Renouncing these reprehensible qualities and constantly striving for the soul is the way to move towards the "highest", to restore beauty and inner serenity, and to achieve peace with oneself and with others.

With this perspective, Surah Yusuf becomes a profound practical and psychological guide to overcome the negative forces within the self. It describes the journey of spiritual elevation that passes through patience in the face of adversity, adherence to values in the face of temptations, and constant self-striving, ending with empowerment, purity and the realization of "Joseph" that lies deep in every human being.

  1. Renewing Quranic Concepts: A Contemporary Reading of Surat Yusuf

Yasser Ahmed's interpretation of Surat Yusuf is a living example of his constant call to renew the understanding of the Qur'anic text, to transcend rigid traditional readings, and to open up to broader and deeper connotations commensurate with the development of human consciousness and the challenges of the times. He strives to free Qur'anic concepts from the "patristic rubble"—that is, inherited interpretations and templates that may be deficient or loaded with a specific historical understanding—and to reconnect them to the vitality of reality and the issues of contemporary man.

Transcending literalism towards symbolism and depth:

This renewed vision is clearly reflected in the way he deals with the various elements of Surat Yusuf, transforming them from mere names, places and historical events into symbols and connotations that touch the essence of the human experience:

Objective: Activating the Qur'an in contemporary life:

The aim of this renewed reading is not to abolish historical understanding or diminish previous interpretations, but to activate the role of the Qur'an in the life of the individual and society today. By making his words and concepts touch our reality, speak to our consciousness, and illuminate our paths in facing our contemporary challenges. It is an attempt to make the Qur'an an "investment case for the future", from which we draw lessons and extract solutions to our current issues.

The call for continuous reflection and reflection on the Book of God, and understanding its profound messages in a living and renewed Arabic language, a language that transcends the boundaries of time and space and addresses the essence of man in every age. It is a call to make the Qur'an a living light that illuminates our reality, not just a historical text that is read for blessing or memorized for recitation.

  1. "The Arabic Tongue Shown" is a key to the symbolic and structural depths of the Qur'an

The Qur'an asserts that it was revealed in a "clear Arabic tongue", a phrase that, according to the perspective of the "Qur'anic Jurisprudence of the Tongue" as reviewed, carries deeper connotations than mere superficial linguistic clarity. This tongue is not just a set of grammatical and morphological rules, but rather an integrated graphic methodology that relies mainly on symbolism, metaphor, narrative structure, and the interaction of semantics to reveal multiple layers of meanings that go beyond the appearance of words.

Treating the Holy Qur'an as a mere historical or legislative text read in its direct literal sense may lose us many of its treasures. Qur'anic stories, even those that seem to have a specific historical character, often serve as a symbolic mirror of human existence, addressing the struggles of the human soul and the dynamics of society at all times and places. The omission of this symbolic and structural methodology of the Arabic tongue and adherence to superficial literal reading is what opens the door to misunderstanding or freezing of the text in a narrow historical framework, which leads to It empties it of the essence of its deepest, most enduring and influential mission in our contemporary life.

Understanding this methodology requires going beyond exclusive reliance on traditional lexicons or inherited interpretations that may be captive to their limited literal or historical understanding. It calls for contemplating the structure of the text itself, analyzing the roots and repetitions of words (literal pairs), tracing their uses in different Qur'anic contexts, and diving into the web of semantic relationships that link words and concepts. This is the key to penetrating into the depths of the Qur'anic text, and exploring its symbolic and existential dimensions that make it a book of guidance and light for all times and places.

  1. Criticism of the Patriarchs and the "Sheikhs of Delusion": Liberation of the Qur'an from the Priesthood of Tradition

The "jurisprudence of the Qur'anic tongue" perspective offers a radical critique of one of the most prominent obstacles to the correct and living understanding of the Qur'anic text, which is blind adherence to the "patriarchy". It is not meant merely to respect parents or benefit from the knowledge of the Salaf, but rather to adhere rigidly to inherited interpretations and practices without scrutiny or criticism, and to reject any new reading or sophisticated understanding commensurate with the origins of the Qur'anic tongue and the developments of the times, simply because it contradicts "what we found our fathers to be."

This patriarchy, according to this perspective, is often consecrated by the "elders of delusion." These are not necessarily always ignorant or ill-intentioned, but may be scholars who cling to what they have inherited, but who reject criticism or renewal, presenting themselves as exclusive mediators of understanding religion, or even as a "reflection of God on earth." This behavior, whether intentionally or ignorantly, is a form of hidden or explicit polytheism that the Qur'an warns against, because it places human authority (fathers or elders) in the position of the divine text itself, and prevents people from reaching a direct understanding of the Book of their Lord.

The true "leave" of the scholar or preacher, as the text asserts, does not come from a testimony given by one sheikh to another within a closed patriarchal system that perpetuates tradition, but from "the enlightened acceptance of people by their consciousness". That is, the real value of the world lies in its ability to provide an enlightened and convincing understanding of the text, interact with people's minds and hearts, and help them improve their understanding of their religion and reality, not just in repeating what the previous ones said.

The call to liberate the Qur'an from the priesthood of tradition and patriarchy is a call to return to the origins: the Qur'anic text itself, and the methodology of its "clear Arabic tongue". It is a call to activate the critical mind, to reject the blind submission of the heritage, and to assume individual and collective responsibility in contemplating and understanding God's words in line with the spirit and challenges of the age, while benefiting from the efforts of previous scholars without sanctifying or stagnating at them.

  1. Talut and Goliath: The Symbolism of the Struggle Between Radical Reform and Rampant Corruption

The story of Talut and Goliath, through the lens of the symbolic "jurisprudence of the Qur'anic tongue", goes beyond being a mere historical event of a conflict between two kings and two armies. It becomes a symbolic representation of the eternal struggle between the forces of reform and renewal and between the forces of corruption, stagnation and blind "patriarchal" imitation. Understanding the semantics of names and characters in this context reveals the depth of the cosmic message of the story.

The conflict between Talut and Goliath is a conflict between two approaches and visions: the reform approach based on science and truth-guided force, and the method of corruption based on brute force and adherence to falsehood and patriarchy. The victory of Talut "and after him David" is not just a military victory, but a victory for the method of truth and science over the method of corruption and ignorance.

This symbolic reading makes the story of Talut and Goliath a living story that is repeated in every age and society. It invites us to discern the "Goliath" of our time "the institutions of corruption, the ideas of backwardness, the patriarchs of tradition", to search for "Talut" in us "knowledge, wisdom, the power guided by reform", and to trust that true victory comes from adhering to God's method of science, justice and purposeful power.

  1. Transcending the literal understanding of "killing" and "crow": the symbolism of extinguishing and inspiration

The Qur'anic Jurisprudence curriculum provides tools to transcend the literal bloody understanding of the word "murder" in many Qur'anic contexts, revealing deeper symbolic meanings related to intellectual and moral conflict and extinguishing falsehood. It also reinterprets the role of the "crow" in the story of the two sons of Adam, becoming a symbol of heavenly inspiration and healing of "evils."

"Killing" as extinguishing falsehood rather than taking the soul:
As detailed earlier, this approach holds that the root "s.t.l." does not necessarily mean only the taking of the soul, but may mean "stopping the course of the thing, covering it up, and preventing its continuation." In contexts of intellectual and ideological conflict, "killing" becomes a symbol of extinguishing falsehood, aborting obscurantist ideas, confronting corruption, and Westernizing the "banishment and absence" of backward belts and roads.
When the Qur'an commands a certain "killing", it may not be meant to kill physically, but to confront deviant thought or corrupt behavior and stop its influence. The command "kill yourselves" becomes a call to kill the inner darkness and outdated thoughts and tendencies that hinder spiritual elevation. The killing of the brother in the story of my son Adam "Abel" represents the extinguishing of the truth, righteousness and positive model that he represented, because of envy and adherence to falsehood and patriarchy "Cain".

"Raven": Symbol of heavenly inspiration to tackle the bad: The
interpretation of the "crow" in the story of the two sons of Adam goes beyond being just a bird that literally teaches burial. The "crow" "from the root of GRB = banishment, revealing, absenteeism" becomes a symbol "of every educational trace from heaven that came to set aside, "banish, reveal our dark misfortunes and restore us hope.""Evil" here is not only the physical body of the murdered brother, but represents the dark side, the shame, the corruption, and the bad result of the wrong act. The "crow" represents the heavenly inspiration, revelation, or even common sense, that teaches us how to deal with our flaws, our corruption, and the consequences of our mistakes. It teaches us the necessity of "Westernization", that is, to reveal these evils "instead of trying to hide and bury them superficially as Cain did first "to hide his brother's ills", then to treat them, cleanse oneself of them, and keep them away from the course of our lives.

Conclusion: Towards a symbolic activation of the Qur'an:
This symbolic reading, based on linguistic and structural analysis, liberates concepts such as murder and the crow from their limited or sometimes mythological literal framework. It reveals the depth of Quranic wisdom in the use of symbols to depict man's internal struggles and existential dilemmas. "Killing" becomes a symbol of the need to extinguish falsehood, and "crow" becomes a symbol of the need to detect defects and treat them with inspiration from heaven. This understanding activates the message of the Qur'an as a true force of reform and enlightenment, capable of diagnosing and providing effective treatment for our intellectual and spiritual diseases at all times and places.

  1. Harut and Marut: Between the flag of the "Marut" in force and the magic of the "Harut" "
    reading in the conflict of science and magic in Babylon sedition"

Introduction:
The story of Harut and Marut mentioned in Surat Al-Baqarah "Verse 102" is one of the most mysterious and controversial Quranic stories, as Israeli narratives and traditional interpretations have woven around it tales about two heavenly kings who descended to earth, fascinating and teaching people magic, and tormenting Babylon. Is this the meaning befitting the accuracy and infallibility of the Qur'an? Or does the Qur'anic tongue, with its symbolic and structural approach, hide behind these names and events a deeper truth related to the eternal struggle between true science and false magic, between the divine method and satanic whispers?

1. Context: Renouncing the Book and Following Demons:
The verse comes in the context of talking about a group of those who wrote the Book but rejected it behind their backs (as if they did not know), and instead of following the Book of God, follow what the demons recite and adorn around "Solomon's king".

2. The King of Solomon and the King of Demons:

3. "And what was revealed to the two kings in Babylon, Harut and Marut":

4. The commandment of knowledge and magic: "We are fitnah, so do not disbelieve":
﴿And what they know from anyone, even they say, "We are fitnah, so do not disbelieve":

5. The results of following the magic "Harouti":
﴿ They learn from them what to differentiate between a person and his wife... And they learn what harms them and does not benefit them... And what a misery they bought themselves... ﴾: The inevitable result of following magic and falsehood "Harut" is separation, damage and loss in the hereafter "loss of the creative and the share of goodness".

Conclusion: The
verse of Harut and Marut, through the lens of the "jurisprudence of the Qur'anic tongue", turns from a mythical story about two magical kings to a deep symbolic painting depicting the permanent conflict between the real science "Marut" and the misleading magic "Harut" in the arena of strife and mixing "Babylon". It warns those who renounce the Book of God not to follow the embellishment of the satanic saying, and calls on the seeker of knowledge to be vigilant and not to "disbelieve" "not to close the mind or reject the facts", and to distinguish between the method that builds and revives the "Maruti" and the approach that divides and destroys the "Haruti". It is a call to adhere to true knowledge based on the Book and Sunnah of God, as it is the only way to escape the temptation of magic, superstition and falsification.

  1. Pharaoh - Haman and the edifice: When the tyrant asks to reveal the truth and is aborted by the corrupt lining
    "a reading in the symbolism of Pharaoh - Haman and the edifice"

Introduction: The
story of Pharaoh, Moses, Haman and the request to build the edifice are central stories in the Qur'an, which are often understood in a historical context associated with ancient Egypt and the pyramids. But are "Pharaoh" and "Haman" just names of historical kings and ministers? Is the "edifice" a high-rise physical construction through which Pharaoh wanted to see the God of Moses literally? The approach of the "jurisprudence of the Qur'anic tongue", with its depth in the semantics of nouns and verbs and its rejection of superficial diagnosis, invites us to a symbolic and intellectual reading of this story, revealing a permanent conflict. Between intellectual tyranny and the search for truth, and the role of the corrupt lining in aborting any attempt at enlightenment.

1. Decipher the story:

2. Re-reading Pharaoh's Request: A Search for Truth or a Maneuver?
﴿...May I look to the God of Moses, and I think he is a liar (Al-Qasas: 38) / May I inform the reasons * the causes of the heavens, so I will look to the God of Moses, and I will think him a liar... ﴾ "Ghafir: 36-37":

3. The role of Haman "rotten lining": aborting the search for truth:
﴿...Likewise, he adorned Pharaoh for his misdeeds and repelled him from the way, and Pharaoh's plot was only in Tabab﴾ "Ghafir: 37":

4. The lesson and the recurring model: The
story of Pharaoh, Haman and the edifice is not just a historical event, but a recurring model in every time and place:

Conclusion:
The story of Pharaoh and Haman and his request to build the edifice, through the lens of the "jurisprudence of the Qur'anic tongue", reveals the drama of the conflict between intellectual tyranny and the reluctant desire to know the truth, and the role of the corrupt lining in resolving this conflict in favor of the continuation of injustice and ignorance. Pharaoh is not just an ancient Egyptian king, Haman is not a historical minister, and the edifice is not a stone building, but rather symbols of situations and situations that are repeated in the course of human consciousness. It is an invitation to every "Pharaoh" with a seed of doubt and a desire to know, to go beyond his "Hamanath" and build an "edifice". Search and knowledge of himself to reach the truth, before being taken by the afterlife and the first. And a call for all of us not to be "hamanat" to adorn falsehood and turn away from the path.

  1. Hudhud Suleiman: "The father of news" and the detector of the unseen is not just a bird
    "reading in the symbolism of the hoopoe"

Introduction:
In the story of the Prophet Solomon and the Queen of Sheba, the role of the "hoopoe" emerges remarkably, as he is the one who is absent and provokes the king's anger, and then returns with certain news that changes the course of events. Is the "hoopoe" mentioned in Surat An-Naml the bird known for its beak and necklace? How can a bird perform all these tasks: reconnaissance, gathering accurate information, understanding the beliefs "prostration to the sun", and then reporting the news with this eloquence and certainty (surrounded by what you did not land, and I brought you from Sheba with certainty)? The approach of Qur'anic philology, which views Qur'anic names as attributes and functions rather than mere titles, invites us to go beyond literal understanding and explore the deep symbolic and functional meaning of the hoopoe in Solomon's kingdom.

1. Dismantling the "hoopoe": the detector of the unseen and the evidence:

2. The hoopoe within the "bird": Specialize in reconnaissance:
﴿And inspect the bird, and he said what to me, I do not see the hoopoe﴾:

3. The absence of the hoopoe and its repercussions:
The absence of the hoopoe "reconnaissance device" from its mission almost led to a disaster: the passage of Solomon's army in the valley of the ants "the community of toilers" and unintentionally smashed them (they do not feel). This emphasizes the importance of the role of the hoopoe in providing accurate information to avoid catastrophic mistakes.

4. The Return of the Hoopoe: The Certainty and the Clear Sultan:

5. Hoopoe and contemporary journalism: The
manifestations of the "hoopoe" function can be seen in the role of free and fair investigative journalism in our time, or the intelligence and accurate information services:

Conclusion:
"Hudhud Suleiman", through the lens of the "jurisprudence of the Qur'anic tongue", goes beyond being a talking bird to become a powerful symbol of the function of reconnaissance, revealing facts and conveying news with certainty. It represents the importance of accurate information in decision-making, and the need for a "hoopoe" "free press, honest intelligence, independent researchers" in every kingdom or regime, to reveal what may be absent from "Suleiman", "the owner of power", and bring him the "news of certainty" on which to base his decisions, and avoid the destruction of "ants" unconsciously. It is a call to appreciate the role of the hoopoe in our lives, and to encourage them to perform their mission freely and responsibly.

  1. ﴿Show me look at you﴾: Seeing God between the request for perception and the shock of certainty
    "reading in Surat Al-Baqarah and customs"

Introduction:
The story of the Israelites' request to see God aloud "Al-Baqarah: 55" and the subsequent shock, death and resurrection, as well as the request of the Prophet Moses (peace be upon him) to see his Lord at Mount Tur "Al-A'raf: 143" and his shock, raises deep questions about the nature of God's vision and the reality of divine punishment. Does simply asking to see require death by shock? And why did Moses survive and only faint? Is there a difference between the two requests or does our understanding of the keywords "see, stun, look, die, resurrect, thank" need to be reconsidered? The "jurisprudence of the Qur'anic tongue", by contemplating the semantics and structure of words, invites us to a different reading that reveals the journey of human consciousness in seeking to realize the divine truth and facing the "shock" of certainty.

1. "Vision": a perception beyond sight:
Why did the people and Moses say "we see" and "see" and did not say "we see"? Because "sight" is associated with the naked eye and the designation of materialism. As for "vision" and "looking" in the Qur'anic tongue, they are broader and deeper, they are "perception" that may be done with other senses, or with revealing tools "such as the doctor's vision of the fetus or the prospector's vision of oil", or with heart insight, or even with a dream. The request to "see God aloud" is to "realize Him fully, clearly, unambiguously, removing all doubt and suspicion."

2. "Thunderbolt": exit from the state not just death:
"Stunning" "YYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYY Structurally analyzed "r = honesty/rigidity, aqq = schism/result", it may mean "schism and exit from the previous state or incident as a result of facing a traumatic fact or force majeure". It is a radical change in consciousness or existential state accompanied by stupor and loss of balance.

3. "Look": Removing suspicion not just watching:
"And you are looking": It is not just a negative vision of the thunderbolt, but it may mean "and you are in a state of verification and removal of suspicion and doubt". The thunderbolt came to remove their doubt and prove to them the greatness of God in a compelling way. Moses' request "Show me look at you" is a request to "remove any veil or suspicion and to reach the full certainty of this divine manifestation."

4. "Death" and "Resurrection": Transmission in consciousness:
"Then we resurrected you after your death": not necessarily death and a return to life with the same body. "Death" here may be the death of the state of ignorance, denial, and doubt they were in, and "resurrection" is the transition to a new state of awareness, awareness, and knowledge of the reality of God's power and greatness after the experience of "stunning."

5. "Thanksgiving": the removal of doubt and access to satisfaction:
﴿You may be thankful﴾: The purpose of this resurrection "new consciousness" is to reach the state of "thanksgiving". Thanksgiving "SK" here, structurally analyzed, may mean "the disappearance of doubt and the attainment of a state of satisfaction, certainty and practical repetition of this certainty". It is a state of cognitive stability and heartfelt satisfaction after a revealing experience.

6. Seeing God's True Vision: Realizing His Signs and Sunnahs:
The request to see the divine self openly with the naked eye is a request for what is not commensurate with the nature of the world and the limited capabilities of man (you will not see me). But "seeing God" "in the sense of his perception" is available, possible, and even required through reflection and reflection on his cosmic and Qur'anic verses, and the realization of his laws and laws that govern creation. Seeing the earthquake, the volcano, the accuracy of the movement of the astronomers, the miracle of creation, the statement of the Qur'an... All this is a "loud vision" of God's power, knowledge and wisdom for those who have a heart or have heard and are martyrs. It is cognitive "stunning" that gives us a new awareness and invites us to thanks.

Conclusion:
The stories of seeking to see God in the Qur'an are not merely a narrative of historical events or a divine rejection of an impossible request, but a symbolic journey through the paths of human consciousness. It teaches us that true "vision" is a "perception" that transcends the senses, that confronting the great divine truths can cause a "shock" that changes our consciousness and condition, that "death" can be the death of ignorance, "resurrection" of a new consciousness, and that "thanksgiving" is the fruit of certainty and the disappearance of doubt. It is a constant call to "see" God not with our physical eyes, but with the insights of our hearts. The contemplating of his verses, laws and years in the universe and the book.

  1. "I brought you slaughter": a message of sacrifice - not a threat of violence
    "a new reading of the hadith of slaughter in the light of the jurisprudence of the Qur'anic tongue and the biography of the Mustafa"

Introduction:
The hadith "O Mu'asher Quraish, but the one who breathed Muhammad in his hand, I have brought you by slaughter" is one of the hadiths that has sparked wide controversy and was wrongly exploited to portray Islam as a religion of violence and threat. How can this hadith be reconciled with the mercy, patience and call for wisdom known about the Prophet (peace and blessings of Allaah be upon him) with the explicit verses of the Qur'an that renounce coercion in religion and emphasize mercy to the worlds? Is a literal understanding of the word "slaughter" the only possible understanding? The "jurisprudence of the Qur'anic tongue", which distinguishes between " The "tongue" "the deep mechanism of communication" and "language" "the superficial use of words", and invites us to explore the structural and root meanings of words in context, offers us a different reading of this hadith, revealing a deeper meaning associated with sacrifice and suffering rather than violence and threat.

1. The problem of literal understanding:
The literal understanding of the hadith makes it incompatible with:

2. Dismantling the "slaughter" "LLC" with the Qur'anic tongue telescope:

3. Re-reading the hadith: "I brought you the outcome of my sacrifice!":
In light of this understanding, the hadith is no longer a threat to Quraysh, but rather becomes a description of the state of the Prophet (peace and blessings of Allaah be upon him) and the magnitude of his sacrifice and suffering in order to deliver the message to them: "O Mu'asher Quraish, "O you who represent the scattered gathering that I seek to unite", but the one who breathed Muhammad in his hand, I brought you this message as a result of great sacrifices and severe suffering that amounted to 'slaughtering' "I have 'slaughtered' my comfort, time, effort and soul in order to deliver this right to you"".

4. Why Quraish? And why didn't he say "to slaughter you"?

5. Dealing with hadiths: Quranic approach:
This reading of the hadith emphasizes the necessity of:

Conclusion
: The hadith "I brought you by slaughter" is not a call for violence, but rather an eloquent expression of the magnitude of the sacrifice and suffering endured by the Prophet (peace and blessings of Allaah be upon him) in order to guide his people and bring them out of darkness and into the light. It embodies the pinnacle of giving and giving for the sake of the mission. Understanding the hadith through this perspective, inspired by the "jurisprudence of the Qur'anic tongue" and the tolerant spirit of Islam, removes any suspicion of violence or extremism, restores its true meaning as an expression of the great prophetic sacrifice, and invites us to reflect on the magnitude of the effort required to spread awareness and establish the right to Confronting ignorance and stubbornness.

  1. ﴿Do they not contemplate the Qur'an﴾: a call to understand "reading" and not just reciting the "book"
    "A systematic distinction between the book and the Qur'an in the light of the jurisprudence of the Qur'anic tongue"

Introduction: The
question is often asked: How does God command us to contemplate the Qur'an in verses such as "Do they not contemplate the Qur'an?" ﴾ "An-Nisa: 82, Muhammad: 24", while we find in other verses what may suggest that there is a "difference" in it if it is not from God, or that touching it is limited to "purified"? Is there a conflict? Is the Qur'an the same as the book or the Qur'an in our hands? The "jurisprudence of the Qur'anic tongue", with its precise approach to differentiating between Qur'anic terms and understanding them in their structural context, offers a fundamental distinction between the "book" "the preserved divine text" and the "Qur'an" "our reading and contemplation of this text", a distinction that solves these problems and opens new horizons for the methodology of reflection.

1. "The Book" and "The Remembrance": The Hermetic and Preserved Divine Text:

2. "The Qur'an": The Renewed Human Reading of the Book:

3. The mechanism of correct reflection: touching the book with the "purity" of the curriculum:
﴿It is a noble Qur'an * in a hidden book * that is only touched by the purified﴾ "The incident: 77-79":

4. Dealing with the difference in the "Qur'an" "understanding":
﴿ And if they come to them with an order of security or fear, they broadcast it, even if they return it to the Prophet and to those who are in charge of them, for his knowledge is those who deduce it from them... ﴾ "Women: 83":

5. Abandoning the "Qur'an" not the "book":
﴿The Prophet said, O Lord, that my people have taken this Qur'an abandoned﴾ "Al-Furqan: 30": The complaint here is not from abandoning the recitation of the Qur'an, "they may be reciting it", but from abandoning the "Qur'an", i.e. abandoning the process of contemplation and interaction with the readings of the age and its jurisprudence, and sufficiency with tradition and rigidity on an old or superficial understanding.

Conclusion:
The distinction between the "book" as a preserved and infallible divine text, and the "Qur'an" as a renewed human reading of this text, is an essential key to a sound and effective management methodology. This distinction solves the problem of difference mentioned in the Qur'an, emphasizes the preservation of the original text, and opens the door wide to continuous diligence and reflection that keeps pace with the development of human consciousness, provided that this reflection is carried out with the "purity of the method" derived from the book itself, and that its results are presented to the test of the total text and to the scholars and deduction. It is a call not to abandon " The Qur'an" "renewed contemplation and understanding", and for the constant quest to "touch" the book hidden by a pure method to extract its inexhaustible treasures.

  1. ﴿ Foul your face is the part of the Grand Mosque ﴾: Directing the destination towards the horizons of knowledge - not just changing the place of prayer
    "reading in the symbolism of transforming the qibla"

Introduction:
The verses of the conversion of the qibla in Surat Al-Baqarah "142-150" are a pivotal event in the history of Islam, and are often understood in their immediate historical and legislative framework: the diversion of the destination of prayer from Jerusalem to the Kaaba. However, is the meaning of "qibla", "the Grand Mosque" and "taking over the face" limited to this ritual and geographical dimension? Or does the Qur'anic tongue, with its profound symbolism, provide us through these verses with a road map for the journey of individual and collective consciousness, the journey of getting out of the captivity of the first "qibla" and moving towards the horizons of knowledge and truth "the new qibla"? The "jurisprudence of the Qur'anic tongue" invites us to a deeper reading of these pivotal verses.

1. The first kiss: the prison of heritage and collective consciousness:
Every human being is born in a certain environment, and subordinates its language, culture, religion and Muslims without choice. This environment becomes his first "kiss" to which he addresses intellectually and psychologically, and it is his "tribe" to which he belongs and is desperate to defend. It represents the "Grand Mosque" in its symbolic sense: the safe, known, and recognized space, the prevailing collective consciousness, and the sum of the gains and axioms in which we have inherited and settled.

2. Flipping face in the sky: searching for a new kiss:
As awareness grows, a group of people "boys who believed in their Lord" begin to feel anxious, confused and wondering. Realizing the limitations and limitations of their first "kiss", they begin to flip their faces in the "sky", the symbol of the search for higher truths and lofty knowledge, in search of a "kiss that pleases them", for a new destination more consistent with instinct, reason and universal truth. ﴿ We may see your face turning in the sky...﴾.

3. The reaction of "fools": resistance to change:
This search for a new kiss is often met with resistance and mockery of "foolish people" "from "foolishness" = hurtful and stinging words, or lightness of mind and adherence to phenomena. They ask with disapproval: "What about their kiss that they were?" Why do they leave what they found their parents on? It is a natural resistance to every change or departure from the ordinary.

4. The divine response: The East and the West are for God and guidance for all:
﴿Tell God the East and the West to guide whoever He wants to a straight path﴾: The response comes that the points of view and the east and west of consciousness are all for God, and guidance is not limited to one "kiss" without another, but is available to whoever God wants to guide him towards the straight path, "which may have multiple paths, but they serve one goal."

5. The middle nation and the martyrdom:
"We have also made you a middle nation so that you may be martyrs against the people... ﴾: Choosing the path of searching for the truth and getting out of the first kiss puts man in the position of "middle", not necessarily in the sense of preference, but in the sense of mediating between the past and the future, between inheritance and renewal, between the common people and the divine message. This site qualifies them to be "martyrs" to the people "by providing a living model of change" and the "Prophet" "the book/Qur'an" will be a martyr for them "as a reference and a method". It is a great responsibility that requires patience and steadfastness (even if it is great except for those who are guided by God).

6. Divine command: "Your face will be full of the Sacred Mosque":
Here comes the decisive guidance for those looking for the new qibla:

7. The concealment of the People of the Book and the attitude of the believer:
"Those who have written the Book may know that it is the truth... ﴾: True scholars know that this approach to starting from reality towards new horizons is the truth. But some of them keep the truth secret while they know, fearing for their interests or clinging to their power. Therefore, the seeker of the truth should not pay attention to them and not follow their whims (even if you follow their whims... You are therefore one of the oppressors.

Conclusion: The
verses of transforming the qibla, through the lens of the "jurisprudence of the Qur'anic tongue", turn from a historical legislative event into a method and steps for the journey of awareness and renewal. It teaches us that the search for truth begins with a sense of the inadequacy of the inherited "qibla", requires courage to confront the "fools" and resist change, entails the responsibility of martyrdom and mediation, and needs to direct the direction "the part of the Grand Mosque" "towards the edge of reality as a starting point", in preparation for the Isra towards the "Al-Aqsa Mosque" for knowledge and certainty. It is a constant call to go out of the cave of tradition into the space of contemplation, from worshipping what our fathers found to worship the Lord of the worlds with insight and guidance.

  1. Surat Al-Shams: A section in the universe on the inevitability of choice in the journey of the soul
    - a reading in the Sunan of awareness and acclamation

Introduction:
Surat "The Sun" with its majestic cosmic section series that ranges from the sun and its dawn to the soul and its settlement, and then links this to the farmer and disappointment and the story of Thamud, represents a unique Qur'anic painting that invites us to reflect on God's laws in the universe and the soul, and on man's responsibility for his choices. Is the section here just glorifying these creatures? Is Thamud's story just a historical event? Or does the surah, with the approach of the "jurisprudence of the Qur'anic tongue", which delves into the semantics of names and symbols, reveal an organic relationship between the system of the universe and the system of the soul, and provide A divine constitution for the journey of human consciousness between the radiance of truth ""the sun" " and the gamble of choice ""the moon" " all the way to the purification or intrigue of the soul?

1. The cosmic section: the Sunnahs of clarity, sequence and choice:
﴿And the sun and its dawn * and the moon if it follows * and the day if it is clear * and the night if it cheats it...﴾:

2. Inspiring the soul: between immorality and piety: (
inspired by its immorality and piety): The human soul, after being settled, inspired the ability to choose between two opposite paths:

3. The responsibility of choice: acclamation or indoctrination:
﴿He has succeeded from her zakat * and he has been disappointed by her trampling﴾: The farmer and disappointment are directly related to how man deals with this double inspiration and his free choice:

4. Thamud and tyranny: a model of disappointment and deception:
Thamud lied with her tyranny * as her brothers resurrected... And they licked it...﴾:

Conclusion:
Surat Al-Shams presents us with an integrated cosmic and psychological painting, starting with the oath with the clear laws of the universe "The sun and the moon... "To affirm a fundamental truth in the human soul: the ability and responsibility to choose between the paths of acclamation and deception, between immorality directed by piety and tyranny leading to destruction. Thamud's story is not just history, but a constant warning of the consequences of denial, tyranny, and God's laws in the universe and soul. It is an invitation to every soul to choose the farmer by self-purification, to walk in the light of the "sun" of truth, and to appreciate the "moon" of responsible choice, before being overwhelmed by the "night" of disappointment and loss.

  1. Redefining the place of prophecy: Muhammad between the message and restricted lordship

Introduction:
Understanding the status of the Prophet Muhammad (peace be upon him) is a cornerstone of the Islamic faith, but this understanding often oscillates between two extremes: exaggeration, which approaches deification, and minimization, which reduces its role to mere conveying the message. By diving into the semantics, contexts, and deep structure of Qur'anic words as presented by the speaker in the analyzed text, the "Jurisprudence of the Qur'anic Tongue" approach provides a balanced vision that seeks to redefine this maqam, distinguishing between absolute divinity and divine deism and the status of the message. Muhammadiyah and its pivotal and renewed role, while recognizing the concept of "restricted deism" in specific contexts.

Affirmation of humanity and denial of divinity:
The correct understanding stems from the categorical affirmation of the humanity of the Prophet (peace and blessings of Allaah be upon him). He is the servant of God and His Messenger, not God or Lord in the absolute divine sense. The speaker cites the clear hadith of the Prophet: "Do not expel me as the Christians framed Jesus bin Maryam", as a direct prophetic warning against falling into the trap of exaggeration and deification. The Qur'an reinforces this principle by explicitly forbidding prophets and angels to be lords apart from God: "He does not command you to take angels and prophets as lords." Absolute lordship and divinity are the pure right of God alone.

Restricted Lordship: Contextual Understanding Not Divine:
With this emphasis on the negation of divine lordship from the prophet, the text acknowledges the possibility of using the term "Lord" in a restricted and contextual sense, rather than in a divine sense. Just as there is the "head of the family" and the "employer", in certain contexts and within a precise understanding, the prophet can be seen as "Lord" in the sense of the educator, guide, and source of guidance. This restrictive contextual understanding is radically different from taking a Lord who worships or attributes divinity to him, which corresponds to With the Qur'anic prohibition.

Transcending the "postman": the pivotal and renewed role of the Prophet: The
text strongly rejects the reductionist view that makes the Prophet a mere "postman", a passive carrier of the message whose role ended with his death. Rather, it emphasizes his pivotal and ongoing role as a source of spiritual and intellectual guidance and renewal. The speaker's saying: "Whoever revived something in you and provided you with something new is Muhammad" indicates that the Prophet, through his eternal message and honorable Sunnah, represents the source that provides the nation with life and continuous renewal. The interpretation of the "Seal of the Prophets" in the sense of completing the prophecy in The spiritual life of the individual reflects this renewed and continuous role in the personal guidance of everyone who communicates his message.

Deep interdependence and transmission of "energy content":
Despite the clear doctrinal separation between God and His Messenger, the speaker expresses a close and deep connection between them at the level of "content". He describes Muhammad as carrying "God's energy content," "God's cup on earth," and "God's beloved." Although this expression may need to be further refined and rooted, it refers to the unique relationship between the Prophet and the source of his message, and that the Prophet is not just a carrier, but a living embodiment of the message, carrying its lights and guidance. This deep interconnection, the speaker acknowledges, may make the practical distinction between God's direct influence and the influence of the reported messenger difficult in the believer's spiritual experience.

The
speaker concludes by reiterating the need to separate the concepts of "God" and "God" to avoid confusion, even while acknowledging the deep interdependence. Knowing and uniting the true "God" "God" and "Lord" is the basis of doctrine, while confusing them or taking other gods or gods "as passion or blind imitation" is the basis of delusion.

Conclusion:
This analysis, through the perspective of the jurisprudence of the Qur'anic tongue, provides a balanced view of the status of the Prophet Muhammad (peace be upon him). He is the human messenger who carried the greatest message, and is the source of guidance and continuous renewal of the nation. His message is closely linked to its divine source, but he remains a servant of God and an apostle, not living up to the status of divinity. Understanding this place accurately, between mission and restricted lordship, and by avoiding exaggeration and negligence, is the key to a correct understanding of religion and following the final message.

  1. Deciphering the Qur'an: From "The Cow" and "The Calf" to "The Tur" and the Brainchild

The "Qur'anic Jurisprudence of the Tongue" approach, as it presents it, is characterized by its ability to go beyond the superficial literal interpretation of Qur'anic words and concepts, and dive into their deep symbolic and functional connotations. This approach is not satisfied with the lexical sense or the immediate historical context, but seeks to reveal the layers of meaning inherent in the structure of the Qur'anic word and its connection to the human experience in its journey towards consciousness and development. This is clearly evident in his innovative interpretation of some well-known Qur'anic terms and stories.(احمد ياسر).

"Tur": symbol of evolution not the physical mountain:
When the Qur'an speaks of "tur", the meaning goes beyond the well-known physical mountain. "Phase" here represents an "evolutionary state", a stage of elevation and growth in consciousness and knowledge. The rejection by some of "phase and evolution", as the speaker points out, does not only mean a rejection of Mount Sinai, but a rejection of the principle of evolution and spiritual and intellectual growth, which is a divine year in creation and command. Attachment to inertia and resistance to change is a rejection of the rise of the "phase".

"The cow": the symbol of reactionary ideas, not animals: The
text provides a radical interpretation of the concept of "cow", stressing that those who believe that the surah talks about a mere animal "do not understand what means a cow and do not understand what means any Qur'an in the first place." The "cow" here symbolizes "the patriarchal reactionary ideas that we milk day and night." They represent rigid intellectual and doctrinal legacies, outdated traditions, and beliefs that are held unconsciously or critically simply because they are what we found our parents to be. "Aleppoing" this intellectual cow represents the sterile continuation of these ideas which, as the speaker stresses, "have no food and God Almighty", but rather "bring ourselves darkness". The explicit Qur'anic call in the surah to "slaughter the cow" becomes, in this interpretation, a strong and decisive call to "slaughter these firstborn and stop milking them altogether", that is, to radically abandon these obstructive legacies, to break free from the shackles of blind imitation, and to open the way for receiving true light and knowledge.

"Calf": symbol of attachment to the old and resistance to evolution:
The concept of "calf" is directly related to the concept of "cow". It is not the animal calf that was worshipped, but symbolizes "the state of preparedness for the evacuated or manifested in themselves from ancient patriarchal thoughts". It is a symbol of a strong attachment to the heritage, a haste to cling to it, and a rejection of the "phase and development" brought by Moses (peace be upon him). The reference to eye fracture in the "calf" may be emphasized, linguistically, as an internal psychological and intellectual state and not just an external being. The Almighty's saying, "And they drank in their hearts the calf with their disbelief" depicts the depth of their saturation with this attachment to the old and their resistance to renewal, and how this became an integral part of their being and a reason for their disbelief.

""Lot's Daughters": the symbol of new creative ideas:
In a striking interpretation of the story of Lot, peace be upon him, he argues that Lot's presentation to his people: "These are my daughters, they are the purest for you" cannot be understood in the direct literal sense. It represents "my daughters" here. (احمد ياسر)"Brainchild", that is, the new, creative, and pure ideas that Lot offered to his people as an alternative to their deviations and corruption. They are thoughts that emerge from the womb of revelation or common sense. The people's fear of these "girls" and their preference for delusion represents the inherent fear of rigid societies and those who adhere to the old from every new thought that threatens their corrupt or stagnant system, even if this new thought is the purest and purest..

Conclusion: The Qur'an as a renewed symbolic discourse:
This approach to deciphering the Qur'an, which he applies to these examples, transforms the Qur'anic text from a mere history book or legislation in the literal sense, to a living and dynamic symbolic discourse that addresses the heart of human experience in its struggle between old and new, between rigidity and evolution, between darkness and light. It invites us to read the Qur'an with an open mind, with a penetrating insight, to explore the layers of its deep meanings and link them to our intellectual and spiritual reality, and to free its eternal message from the constraints of rigid literal understanding. (احمد ياسر).

  1. The Dynamics of Divine Truth: "God Everyday is Affair" and the Challenge of Intellectual Inertia

The text we analyze proposes a central idea that is the cornerstone of understanding the relationship between man and divine truth, which is the idea of dynamism and constant renewal. The speaker strongly criticizes, through the lens of the "Qur'anic jurisprudence", which rejects rigidity, the state of clinging to the old and blind imitation that prevails in some circles, considering it a serious obstacle to spiritual and intellectual development, and contrary to a basic truth, which is that "God every day is in an affair."

"Every day is an affair": the year of continuous renewal: The
Qur'anic phrase "every day is about me" "Rahman: 29" is not merely a description of God's power and greatness, but, according to this proposition, a proclamation of a divine and universal law that governs existence: renewal, change and continuous advancement. Creation is not an over-ended process, but a divine act renewed at every moment. This necessarily requires man, created in this renewed universe, to be in a constant state of evolution in understanding, adapting to developments and striving for perfection.

The speaker uses the example of vaccines and medicines brilliantly to illustrate this idea: what was an effective treatment or "light" at a certain time may lose its effectiveness in the face of the development of the disease (viruses as an example). Continuing to use the "old serum" with viral evolution is the eye of inertia. So does religious understanding and knowledge; what was a proper understanding or "light" of a bygone age may no longer be sufficient or even correct to meet the challenges of the new age and God's renewed affairs. This requires a constant search for "the new serum, the new concept, the new interpretation".

Critique of blind imitation "What our fathers have taught us":
In the face of this year of divine renewal, the logic of blind imitation stands as a major obstacle. The text is highly critical of the saying: "We follow what our fathers have taught us", and sees it as the embodiment of resistance to guidance and adherence to ignorance simply because it is inherited. The fundamental question posed by the Qur'an and highlighted by the speaker is: what if the fathers themselves "make no sense and are not guided"? Blind adherence to the "Abu Qadima", as the speaker calls him, and to the intellectual "Aleppo of the cow" is the direct cause of the deprivation of new lights and of the attainment of high spiritual heights.

"Laylat al-Qadr": The state of attainment of the new divine affair: The
text presents an innovative interpretation of the concept of "Laylat al-Qadr", taking it out of its specific time frame into a renewed spiritual and cognitive state. It is not just a night of worship for those who unconsciously cling to the old, but a "state" that man attains when his quest and effort coincide with the new "God's affair" in that "day" or that stage. It is a moment of "renewed compliance with God's commands", conscious pursuit of "new understanding"", and out of the darkness of intellectual rigidity and tradition.
This night/state is when the "new faculties", the updated knowledge and the Spirit descend as guidance to those who are prepared for them. As for those who insist on "milking the cow" and sticking to "Abu Qadima", it is impossible for them to reach this night and receive its lights. "Destiny" here is not just time, but about achieving compatibility with the renewed divine "destiny."

The
only way to keep up with the dynamic of "every day is in an affair" is "Islam" in its profound sense: submission to renewed truth, submission to evolving guidance, and compliance with God's commands manifested at every stage. This requires "renouncing what our fathers have taught us" if it contradicts reason and guidance, and "following what God has revealed." With renewed understanding and enlightened awareness. The divine defense "God defends those who believe" is a defense of those who surrender to the renewed truth, not those who freeze on an old understanding.

Conclusion:
This analysis offers a powerful call for an intellectual and spiritual revolution, a call to renounce rigidity and blind imitation, and to adopt a dynamic approach to understanding religion and life. It affirms that true faith is not a clinging to the past, but rather a living and continuous interaction with the "affair of God" renewed every day, and a relentless quest to understand and implement His message in line with the challenges of the times, and this is the only way to achieve the true "Night of Power" and fulfill the divine promise.

  1. Knowing the idol and educator: distinguishing between "God" and "Lord" in the journey of consciousness

The nuanced distinction between the concepts of "God" and "Lord" is a central issue in monotheistic understanding, and this distinction acquires particular importance in the reading of the text we analyze, which focuses on the need to identify sources of guidance and reference in human life to avoid hidden polytheism or false paths. The "jurisprudence of the Qur'anic tongue", as reflected in the speaker's presentation, provides an analytical tool to uncover the deep meanings of these two terms and their impact on man's intellectual and spiritual direction.

"God": the axis of orientation and the source of references:
He stresses that "God" in the Qur'anic concept is not necessarily limited to the divine self "God". Rather, the "god" is (احمد ياسر)What a person deifies and addresses him completely, and makes him the supreme source and the final reference for his thought, science, psychology and values. It is the pole around which human life revolves and on which his perceptions and decisions are built.
This "God" may be the one and only God, and this is the essence of monotheism that liberates man. However, as the Qur'an clearly warns and the speaker highlights, man may take other gods apart from God.: "Do you see who takes his god as his whim?". Passions, personal passions, unbridled desires can become the guide and controller, that is, the "god" worshiped and followed. Satan, outdated traditions, tyrannical power, or any thought or principle given such supreme authority may also be man's actual "God." Knowing your true "God", from whom you derive your references, is the first and essential step in determining your identity and destination..

"Lord": Master, educator and source of strength:
"Lord" carries the meaning of master, owner, educator, manager, reformer, who takes care of something, nurtures and develops it. Although the absolute "Lord" is Allah, the "Lord of the Worlds", the text acknowledges that the term may be used in other contexts to refer to the one who plays the role of education, guidance and care in a restricted manner "the head of the family, the employer".
The great importance of the concept of "God" lies in his role as the source of education and guidance that shapes human consciousness, behavior and values. The fundamental question here is: Who is "raising you" and guiding you? From whom do you derive your knowledge, concepts and values on which you build your life? Your Lord may be God Almighty, who educates you through His cosmic and Qur'anic verses, and through His messengers and guidance. However, your actual "Lord" may be the devil who commands evil and fornication and adorns falsehood, or it may be outdated customs and traditions that educate you and shape your behavior unconsciously, or it may be an elder, thinker, social or media system that educates Your thoughts and guides your convictions. Joseph's story highlights that God is the "Lord" who taught him knowledge.

Practical monotheism: matching "Lord" and "God": The
danger of confusing or separating "Lord" and "God" lies in the fact that it leads to polytheism or delusion. Man may think that he worships "God" as "God", but in reality he receives his upbringing, guidance and values from another "God" (passion, society, traditions... ".
True monotheism, as understood by this reading, is complete only when "Lord" corresponds to "God" in human life. That is, when God Almighty is the only "God" who represents the supreme source of intellectual, psychological and doctrinal reference, and at the same time He is the only "Lord" who represents the source of education, guidance and legislation to which we submit and follow His Sunnah and submit to Him the whole matter.

Conclusion: Awareness of reference and education:
The distinction that the text makes between "God" and "Lord", through the perspective of the jurisprudence of the Qur'anic tongue, is not just an intellectual or linguistic luxury, but a crucial practical tool for the journey of human consciousness. It invites us to critically and honestly review our reference sources "our gods" and the sources of our upbringing and guidance "our lords". Only through this awareness and discernment can we be liberated from hidden slavery, and unite our orientation towards God alone, God and Lord, thus achieving pure monotheism, which is the essence of the divine message and the basis of the farmer in this world and the hereafter.

  1. Surat Al-Duha: From the night of doubt to the dawn of certainty and modernization
    "Reading in the journey of human consciousness"

Introduction:
Surah Ad-Duha comes as a healing balm, and a warm message of reassurance in the heart of the Holy Qur'an. It is often read as a private speech of the Prophet (peace and blessings of Allaah be upon him) in a period of lukewarm revelation. But, is the surah reduced to this historical context? Or is it, in the deep tongue of the Qur'an, addressing every human soul that seeks the paths of knowledge and certainty, and goes through moments of "sacrifice", "toil of pursuit" and "night of doubt Al-Saji"? The approach of the "jurisprudence of the Qur'anic tongue", by deconstructing the symbols of the surah "Duha, the night, the farewell, the frying, the orphan, the delusion, the family... ", reveals an existential and epistemological journey that every seeker of truth undertakes.

1. Oath by Duha and Night: Oath by Time of Transformations: (
Duha * And Night if Sakja): Oath is not just the times of the day, but in two successive existential states:

2. Divine Reassurance: Continuous Giving and Giving:
(What your Lord bids you farewell and what is said): The answer to the oath comes as a deep divine reassurance in the heart of this night:

3. The promise of the future: giving and satisfaction:
﴿And the hereafter is better for you than the first* and your Lord will give you satisfaction﴾:

4. Recalling the previous divine providence:
Didn't He find you an orphan and found you lost and guided * And found you a family and became richer These verses come as a concrete reminder that God did not abandon His servant in the previous stages of His weakness, which are symbolic stages that every human being goes through in his journey:

5. Practical guidance: Approach to dealing with grace:
After reassurance and reminder, practical guidance comes as a way of life for those who have emerged from these three darkness:

Conclusion:
Surat Al-Duha is not just a consolation for the Prophet (peace and blessings of Allaah be upon him), but rather an anthem of hope and a working constitution for every soul who seeks the path of awareness and knowledge. It teaches us that the "night" of doubt and apathy is a natural stage in the journey of "sacrifice" (pursuit and sacrifice), that God does not abandon His traveling servant, and that divine giving continues towards "satisfaction" ("righteousness and certainty"). It reminds us of our responsibility after arrival: to cognitively care for the "orphan", to help the "questioner" for the truth, and to "update" God's grace on us by spreading and developing it. It is a call to transform "sacrifice" into giving, "our night" into certainty, and our blessings into constant "modernization".

  1. Surat Al-Tariq: A section on the journey of man "the piercing star" in the paths of consciousness
    "a reading in the march of creation and the cognitive challenge"

Introduction:
Surat Al-Tariq begins with a majestic heavenly section (and the sky and the Tariq), and wonders about the nature of this "Tariq" to describe it as a "piercing star", and then moves to talk about the creation and preservation of man, and the day when the beds wear out, and the reality of heaven and earth, to conclude by confirming the separation of the Qur'an and the seriousness of the divine command. Are these topics scattered or are they united by a single regulatory thread related to that "Tariq" that God swears by? The approach of the "jurisprudence of the Qur'anic tongue", by going beyond the interpretations that link Al-Tariq to the pulsar, and by contemplating the semantics of words in Its cosmic and psychological context reveals that the surah paints an integrated picture of the journey of the "Tariq" man to the doors of knowledge, the "piercing star" in his creation, composition and responsibility.

1. "Al-Tariq": Man seeking in the paths of heaven:
the oath by heaven and "Al-Tariq" draws attention to a fundamental truth. "Heaven" is a symbol of transcendence, transcendence, knowledge and supreme norms. Al-Tariq "who knocks = walks, wades, knocks on the door" is not a specific physical star, but rather an attribute for everyone who walks the paths of heaven and knocks on its doors in pursuit of knowledge, elevation and truth. It is man himself in his existential and cognitive journey.

2. What do you realize about Tariq? It is the "piercing star":
﴿And do not realize what Tariq * piercing star﴾: What is the truth of this man seeker? It is the "piercing star":

3. The journey of creation and formation: from flowing water to return and power:
Every soul for what it has preserved * Let man look at what he created * created from flowing water * comes out from between the steel and dirt * it is on his return to the able﴾:

4. The Day of Judgment and Cosmic Challenges:
﴿The day the beds wear out* What is his strength and no Nasser * And the sky with return * And the earth with a rift ﴾:

5. The Qur'an: The final say and the approach of Al-Tariq:
﴿It is to say a chapter * and what is humorous﴾: In the face of this journey and its challenges, the Qur'an comes to be the final and decisive say that distinguishes between truth and falsehood, and the serious approach that guides "Al-Tariq" in his career, not sarcastic or absurd words.

6. Divine scheming and the respite of the disbelievers:
﴿They are scheming kida * and sure kida * so the disbelievers gave them time slowly﴾:

Conclusion:
Surat Al-Tariq, with this deep perspective, is a divine oath of the journey of the man seeking ""Al-Tariq", this "piercing star" who was honored by God with creation, awareness and the ability to rise. It describes its origin, its challenges, its responsibility, and the inevitability of submission to the divine laws of the universe and the soul. She affirms that the Qur'an is the "final say" that guides him on this journey, and that the consequence is for those who follow the truth and strive hard, and that God slows down and does not neglect those who disbelieve and offer. It is an invitation to every "Tariq" to continue knocking on the gates of heaven with awareness, reflection and good deeds, enlightened by the final word, confident that every quest is rewarded and every journey has an end in which the secrets wear out.

  1. Surat Al-Falaq: Seeking refuge with the "Lord of emanation" from the evils of hidden interaction
    "A reading in the intellectual and psychological dimensions of Al-Mu'awda"

Introduction:
Surat al-Falaq, one of the two holy mu'awdhat, is often read and understood as seeking refuge from God from tangible material evils: the night monsters, the magic of witches, and the eye of the envious. But are the connotations of this great surah, with its cosmic context "Lord of Falaq" and its precise vocabulary "Ghasaq, Qab, jets, necklace", limited to this direct understanding? Can the "jurisprudence of the Qur'anic tongue", with its approach to exploring the structural and root meanings of words, reveal deeper dimensions, related to seeking refuge from the hidden intellectual and psychological evils that arise from the interactions of human existence?

1. "Lord of Falaq": Lord of the Law of Emanation and Transfiguration:

2. "Say I seek refuge": awareness and discrimination, not fearful asylum:

3. Seeking refuge from the evils that emanate:

Conclusion:
Surat Al-Falaq, through the lens of the "jurisprudence of the Qur'anic tongue", turns from a popular talisman into an intellectual and psychological shield and a way of life. It teaches us that "falaq" is a universal year, and that this emanation may carry with it a hidden evil. It invites us to seek conscious refuge in "Say, I seek refuge", as "Lord of the Falaq", the "mastermind of this system", not by fear and shrinkage, but by awareness, discernment and systematic immunization against: the evil of spontaneous creation, the evil of sudden ambiguity, the evil of souls corrupting relationships, and the evil of destructive envious acts. It is an invitation to be aware of the laws of interaction, fortified by God's way of confronting its hidden evils.

  1. Surat Al-Qari'a: The balance of awareness between the weight of knowledge and the lightness of inattention
    "Reading in the Sunan of work and reward"

Introduction:
Surat Al-Qari'a, with its majestic name and majestic description of seemingly cosmic events, comes to knock hearts and awaken minds. Is it just a description of the horrors of the Day of Judgment as is commonly believed? Or is the "Qari'a", deep in the tongue of the Qur'an, a recurring existential and epistemological state, a decisive moment in which facts are knocked, secrets are revealed, and deeds and ideas are weighed? The approach of the "jurisprudence of the Qur'anic tongue", by going beyond the literal eschatological interpretation and contemplating the semantics of the words "Qara'a, bed, mountains, Ahn, scales, weighted, faded, satisfied, abyss, fiery fire", reveals The surah provides an accurate balance to evaluate man's endeavor in his journey towards consciousness and knowledge.

1. "Qari'a": The moment of revealing the facts and knocking the results:
"Al-Qari'a" is not just one of the names of the resurrection, but it is "the event or situation that knocks "knocking" and reveals the results of the quest and brings out the hidden and clarifies the facts". It is a moment of truth and decisive and inevitable confrontation, whether at the level of the individual, the nation or humanity as a whole. ﴿What is the knock * and what do you realize what the knock is﴾: Glorifying the importance of this moment and a statement of the severity of its impact.

2. The Day of the Qari'a: The dispersion of the superficial and the fading of the mountains:
﴿The day when people will be like the spread of bedding * and the mountains will be like fluffy hens﴾:

3. The balance of consciousness: between heaviness and lightness:
As for those whose scales are weighed * ... As for those whose scales are dimmed: "Al-Qari'a" is the day of weight, where the "scales" of man "the outcome of his pursuit, adornment, deeds, ideas, standards" are placed in the balance:

4. The fate of the quest: the satisfied life or the abyss mother:
﴿ He is in a satisfied life * ... His mother is an abyss:

Conclusion:
Surat Al-Qari'a, through the lens of the "jurisprudence of the Qur'anic tongue", is a warning and an invitation to every human being to face his own "fight" every day and every moment. It is a call to "weigh the scales" with useful knowledge, good deeds, a right approach, and a relentless search for truth, so that our lives may be "satisfied" in this world and the hereafter. And a warning of the "lightness of scales" resulting from inattention, ignorance and following whims, which inevitably leads to an "abyss mother" and a "burning fire" of loss, anxiety and suffering. It is a reminder that it is our actions and thoughts that Our destinies are determined, and God's balance is always balanced.

  1. ﴿We gave you Al-Kawthar﴾: The gift of latent knowledge is not just a river in Paradise
    "Reading in the significance of Al-Kawthar"

Introduction:
Surat Al-Kawthar, the shortest surah of the Qur'an, carries a great divine promise to the Prophet (peace and blessings of Allaah be upon him) "We have given you Al-Kawthar". What is this "Kawthar"? The common understanding, based on some hadiths, connects it to a river in Paradise that the Holy Prophet had assigned to him. However, does this eschatological material meaning capture the full dimensions of this divine gift described as "al-Kawthar"? Is it specific to the Prophet alone? The approach of the "jurisprudence of the Qur'anic tongue", by deconstructing the structure of the word and its original connotations, leads us to a deeper and broader understanding of "al-Kawthar", linking it to the abundance of knowledge. And the latent good that needs to be activated and managed.

1. Dismantling "Al-Kawthar" "K and W R": a compressed good with specificity:

2. Al-Kawthar in the Qur'anic context: the Holy Qur'an itself?
What is this latent and compact goodness that the Prophet (peace and blessings of Allaah be upon him) and his ummah received? In the context of the concluding message, the Qur'an seems to be the greatest manifestation of this "Kawthar":

3. Al-Kawthar is not specific to the Prophet:
Although the speech is addressed to the Prophet (peace and blessings of Allaah be upon him), "Al-Kawthar" "in the sense of the Qur'an or the latent goodness" is a gift to the whole nation, but to all humanity to those who want to contemplate and benefit. Every human being who has a mind and the ability to understand has come to the key to this disaster.

Conclusion of "Part One":
"Al-Kawthar" in Surat Al-Kawthar goes beyond being a material river in Paradise, to symbolize the abundance of goodness and latent and compact divine knowledge, the greatest manifestation of which is the Holy Qur'an. It is a great gift, not superficially available, but requires effort and awareness to unlock it, extract its treasures and activate its good in real life. How do we reach this disaster and draw from it? This is what the next verse answers.

  1. ﴿Separation of your Lord and Suicide﴾: The approach to activating "Al-Kawthar" between cognitive communication and practical liberation
    "A reading in the significance of prayer and sacrifice"

Introduction:
After God Almighty has shown his great end by giving "Al-Kawthar" "Al-Khair Al-Muzaab, the Holy Qur'an", comes the direct divine command to activate this gift and benefit from it: ﴿Separate your Lord and commit suicide﴾ "Al-Kawthar: 2". Is "prayer" here the well-known ritual prayer? Is "sacrifice" the slaughter of sacrifices? Or does the Qur'anic tongue carry in these two words a practical and integrated approach to contemplating al-Kawthar and liberating its treasures?

1. "Separation of your Lord": Directed Cognitive Communication:

2. "Commit Suicide": Practical Liberation and Unshackles:

3. Integration between prayer and sacrifice: The
divine command combines the two stages in an integrated manner:

  1. Prayer "communication and reflection": diving into the text, understanding its contexts, analyzing its words, linking its verses, sensing its guidance.

  2. Sacrifice "liberation and activation": extracting essential meanings, deciphering symbols, transcending superficial understanding, linking meaning to reality, and activating the guidance of the Qur'an in life.
    It is not enough to "pray" and "call and reflect" al-Kawthar, but we must "devote it" to "liberate its meanings and do them".

4. "Your evil is the most amputated": The consequence of the one who abandons al-Kawthar: The
last verse confirms the result of those who present this method:

Conclusion:
Surah Al-Kawthar, with this systematic understanding, offers us a divine recipe to benefit from the greatest gift: "Al-Kawthar" "The Holy Qur'an". It invites us to an integrated approach that combines "prayer" with "deep communication and conscious reflection directed towards understanding" and **sacrifice" ** "the decisive act of liberating and activating meanings and transcending constraints". Only with this integrated approach can we draw from the flowing Kawthar River, transform its latent goodness into a living reality in our lives, and be spared from being one of the disadvantaged "Aptrien". It is a call for every Muslim to pray to his Lord and kill his Kawthar.

  1. Surat Al-Nasr: The Sunnah of God in the cognitive conquest and a call for praise and continuous modernization
    "cosmic and systematic reading"

Introduction:
Surat An-Nasr, despite its shortness, carries a great message and a traditional association with the conquest of Mecca and the proximity of the Prophet, peace be upon him. But are the connotations of "Nasrallah", "conquest" and the entry of people into the "religion of God" limited to this historical event only? Or does the surah, in the eternal tongue of the Qur'an and in the sense of "if", which indicates determinism and repetition, reveal a divine Sunnah that continues to reveal facts and open horizons of knowledge?And we headed towards the right approach to interact with this victory and conquest? The "jurisprudence of the Qur'anic tongue" invites us to a deeper reading that goes beyond the historical event to the cosmic and epistemological law.

1. "If Allah's victory and conquest come": the manifestation of the Sunan and the opening of horizons:

2. "And I saw people entering into the religion of Allah in droves": Demand for the New Curriculum:

3. "Praise your Lord and ask for forgiveness because he was repentant": Approach to dealing with victory:
When this victory and conquest is achieved, what is required of those who witnessed or led it?

Conclusion:
Surat Al-Nasr is not just a harbinger of a past historical event, but rather a description of a repeated divine year in the manifestation of "Nasrallah" with the emergence of facts and "conquest" by making them available to people, and the subsequent demand for "the religion of God" "his method and Sunnah". It also offers a timeless approach to dealing with this victory: constant praise "renewal and movement" by praising the Lord "guided development", constant forgiveness "revision and correction", and the belief that the ability to repent and change "repentance" is the basis for the continuation of divine favor. It is a call not to be resigned to achievements, to continue to strive for perfection, to direct every victory and conquest towards the good of humanity, inspired by God's uninterrupted guidance and conquest.

  1. Surat Al-Hamzah: Woe to those who were satisfied with the "lamza" of excellence and did not pass the "crash" test
    "reading in the Sunan of pursuit and affliction"

Introduction:
Surat Al-Hamza begins with a severe promise: "Woe to every hamza lamza". Who is this "hamza lamza" who deserves woe? Is it only he who reproaches and angers people as is common in interpretation? Or does the Qur'anic tongue, with its profound meanings, use these two descriptions to refer to a deeper human condition, related to the pursuit of excellence and the collection of its causes, and then stop there without facing the true "shattering" of the test? The approach of the "jurisprudence of the Qur'anic tongue", by deconstructing the structure of words, offers a different reading of the surah that reveals Cosmic law in pursuit and affliction.

1. "Hamza Al-Lamzah": Striving for excellence and collecting its causes:
Far from the purely negative meaning, it can be understood:

2. ﴿ He who collected money and its number * is calculated that his money immortalized him﴾:
Here begins deviation. The blameworthy "hamza lamza" is:

3. "No, to be rejected in the crash": The inevitability of testing and scrutiny:
﴿No, to be rejected in the crash * and do not realize what the crash is﴾:

4. God's burning fire * that looks at hearts:
This "crash" is God's "burning fire":

5. ﴿It is on them locked * in extended baptisms﴾:
This fire/test is hermetic and inevitable:

Summary of the surah: a call to go beyond the collection of the kit to pass the crash:
Surat Hamza, with this perspective, is not just a promise to those who reproach people, but is a warning to everyone who seeks excellence ""Hamza Lamza" " and is satisfied with collecting "money" "reasons for power and knowledge" and thinks that he has thus ensured immortality and salvation, without going into the midst of "crash" "the arena of the real test" and passing the "fire of God kindling" that reveals the truth of what is in the "hearts".
It is an invitation not to be tempted by our knowledge, power or money, and to realize that the true value is not in the collection and enumeration, but in steadfastness, fortitude and success in the face of affliction and the inevitable test, which is based on solid divine laws "extended baptisms". The real woe is for those who built on the illusion of immortality by 'iddah, and did not prepare to face the "crash" with sincere faith and good deeds.

  1. From the cave of research and evaluation of the number to the sincerity of monotheism: the journey of Quranic awareness
    "reading in Surat Al-Kahf and sincerity"

Introduction: An invitation to take off slippers and contemplate names
In Surat Al-Kahf, the Holy Qur'an invites us to reflect on the story of the "companions of the cave and the number", those young women who sheltered in their cave in search of their senses. Is it just the story of a sleeping boy? Or is it a symbol for every truth-seeker who rejects the prevailing heritage, enters the "cave" of contemplation and research, and practices "Raqim" evaluation and criticism? At the end of the journey of knowledge, Surat Al-Ikhlas summarizes the essence of monotheism and the attributes of the one and steadfast God. The approach of the "jurisprudence of the Qur'anic tongue", by transcending titles and diving In the semantics of names, it reveals a deep connection between the journey of searching for the truth "the cave and the number" and reaching its essence "sincerity".

1. The companions of the cave and the number: pioneers of research and evaluation:
﴿ Or did you think that the companions of the cave and the number were among our signs of wonder * as he sheltered the boys to the cave...﴾:

2. Striking the ears and resurrection: the incubation period and revealing the results:
We hit their ears in the cave for a number of years * Then we sent them to know which of the two parties counted for a long time:

3. Summary of the journey: Surat Al-Ikhlas and the essence of monotheism:
After the journey of "the cave" "research" and "Al-Raqim" "evaluation", to what essential truth does the sincere researcher reach? Surah Al-Ikhlas comes to present the summary of monotheism and divine knowledge:

Conclusion:
The Surahs of Al-Kahf and Al-Ikhlas, when read through the lens of the "jurisprudence of the Qur'anic tongue", complement to chart the course of human consciousness. The journey begins with entering the "cave" of research and depth, and the practice of "Raqim" evaluation and criticism of heritage and knowledge, and then after a period of incubation, the "resurrection" is carried out with the results. The conclusion of this journey, for those who are sincere in research and sincerity of the request, is to reach the essence of monotheism represented in "Surat Al-Ikhlas": Acknowledging that God is the "Sunday", "the source and the boundary", "steadfastness", "the fixed, the intentional, and the guarantor", who "was not born, was not born, and had no one enough". It is an invitation to every "boy" who believes in his Lord, to shelter in his own "cave", to practice his critical "numbering", to reach the "sincerity" of knowledge and monotheism.

  1. The Companions of the Cave and the Figures: In the Cave of Knowledge and Assessment of Truth
    " A reading in the journey of the boys - their dog and their sun - Part Two"

Continuation of the previous section

1. Boys believed and we increased them with guidance:
﴿We lack you to tell them the truth, they are boys who believed in their Lord and we increased them with guidance﴾. These are not just young people, but they are "boys" "from Fat = they divide things and analyze them" They believed in "their Lord" "the method, principle or truth they seek" God rewarded them with increased guidance and revelation.

2. Binding on hearts and rejecting the gods of the people:
"And we bound on their hearts, when they arose, and said, Our Lord, Lord of the heavens and the earth, we will not call without Him a god... * These are our people who have taken gods without Him, had they not come upon them with clear authority... God fixed their hearts when they rose to declare their clear position: their belief in one Lord of the universe, and their rejection of the various gods "ideas, beliefs, prevailing approaches" taken by their people without argument or proof "clear authority".

3. Retirement and shelter to the cave: Starting the journey of searching:
"When you have retired them and they do not worship but Allah, then come to the cave, your Lord will spread His mercy to you and prepare for you an attachment." After the retirement of the prevailing ideas, the call to shelter to the "cave" comes "a symbol of rapid and purposeful search and deepening", with the promise that this resort to research and reflection will spread mercy for them and provide them with an attachment "ease and support" in their matter.

4. In the cave: the sun of knowledge and the dog of vigor fluctuate:
﴿And you see the sun, when it rises, it visits their cave with the right hand, and if it sets, it lends them the same north while they are in a gap from it... * And you count them awake while they are lying down, and we turn them over with the right and the north, and their dog extends his arms with the fish...﴾:

5. Resurrection and questioning: Evaluation of the research journey:
We also sent them to question among them... How long have you been... Your Lord knows what you have done...﴾:

6. Sending paper to the city in search of the most delicious food:
﴿...So send one of you with this paper to the city, and let him see, O you who have the most delicious food, and let him bring you a livelihood from it, and let him be kind, and let no one feel you.

The conclusion of "Part II": The
story of the companions of the cave and the number, in its second part, describes in depth the journey of truth-seekers within the "cave" of thought and knowledge. It depicts the state of immersion and concentration "lying down", the fluctuation between clarity and challenge "the fluctuation of the sun", adherence to the goal "their dog", and then the stage of "resurrection" to evaluate the results, and strive to apply them in reality "city" cautiously and gently in search of the "tastiest food" of knowledge. It is the journey of every "boy" who believed in his Lord and increased his guidance, and retired from the prevailing ideas to take refuge in the cave of research and evaluation.

  1. The companions of the cave and the number: evaluating the search journey between stoning the unseen and the kit of certainty
    "Reading in the last verses of the story of the people of the cave - Part III"

Continuation of the previous two sections

1. Resurrection and questioning: The moment of evaluating the cognitive effort:
"We also sent them to wonder among them... How long have you been... Your Lord knows what you have done... ﴾: After the period of immersion in the "cave" of research and evaluation "Al-Raqim", the "resurrection" comes not from sleep or death, but rather it is the moment of exit from the state of internal focus to the stage of evaluation and questioning the outcome of the effort. They wonder how much "they have come", that is, the depth and amount of "core" of truth and knowledge they have reached during their "day" "research period". They delegate the knowledge of this to their Lord, aware of the limitations of their self-evaluation.

2. Paper, City and Delicious Food: Striving for Application and Benefit:
﴿...So send one of you with this paper to the city, and let him see, O you who have the most delicious food... ﴾: After the internal evaluation, comes the pursuit of the outside:

3. Stoning the unseen: society's reaction to renewal:
"If they appear on you, they will stone you... ﴾: This depicts the expected reaction from a community that has not had the same deep research experience:

4. A stumbling block that reveals the truth and people's evaluation of them:
"We also found them to know that God's promise is true and that the Hour is beyond doubt... And they said, Build upon them a building... Those who overcame their command said, "Let us make a mosque against them":

5. The kit, not the number: the real value of the search:
﴿They will say three, the fourth of them is their dog... Five, sixth, their dog was stoned to the unseen... Seven and eighth, their dog... Say, "My Lord knows how far they are...﴾:

6. The duration of the broadcast: the depth of the search, not the length of sleep:
﴿And they stayed in their cave for three hundred years and increased nine * Say Allah knows what they did ...﴾:

Conclusion of the "third and final part": The
story of the owners of the cave and the number is completed by depicting the stage of community evaluation of their research and innovation effort. It reveals the Sunnah of Allah in the difference of people in the evaluation of new ideas, between those who reject them "one-third", those who accuse them "five", and those who value them "seven and eighth". It also asserts that the real value is not in number, but in the "kit" and the depth of the "persistence" in the search for the truth. It is a constant invitation to every "boy" to shelter in his cave, practice his numbering, and go out with his "paper" to the city, indifferent to the stoning of the ignorant, seeking the "best food" of knowledge, trusting that God knows his knowledge and pursuit.

  1. In the Rehab of the Self: Deciphering the Body - Soul and Soul through the Lens of the Qur'an and the Universe
    "A Reading of the Human Essence"

Introduction: Who are you? The question of eternal existence
, "Who am I?" is a question that resonates deep in every person seeking truth. Am I just that mortal "body" that eats, drinks, grows, and then decomposes? Or am I that mysterious "soul" that moves it? Or am I the "soul" that feels, thinks and wants? The Qur'an, the miraculous book of God, offers profound answers to this question, but understanding them requires going beyond traditional interpretations and diving into its "clear Arabic tongue" that is in harmony with the laws of the universe. With the approach of "Quranic Jurisprudence", we will try to decipher The code of these three components "body, spirit, soul" to discover the truth of man and his place in existence.

1. The body "CSM": a vessel of the dust of the stars and to which it returns:
the body is the physical vessel, the earthly compound in which we inhabit. It is one of the elements of the earth (and God has sprung you from the earth as a plant), and these same elements, as science tells us, were made in the furnaces of the first stars. It is a composite vessel of the "plural 'c' of an unknown consonant ''poison'", subject to the laws of matter, growing, weakening, and dying to return to its earthy origin. It is the structure, the tool, the means, but it is not "you" in your essence.

2. The Spirit "R and H": The Law of Life and the Puff of the Divine Command:
﴿And they ask you about the Spirit, Say the Spirit from the command of my Lord... ﴾. The soul is not a mysterious entity inhabiting the body, but it is "from the command of my Lord", that is, it is of the kind of laws, laws and divine commands that guide life and the universe. It is "seeing R making the movement and life of H" and bringing together "and".

3. The Soul "NFS": Self-Consciousness and Theater of Choice:
If you are not the mortal body, and you are not the spirit "law" in force, who are you? You are "self":

4. Complementary relationship: You are an idea that swims in law across the body:The
relationship between the three components is complementary:

Conclusion: Discover and elevate yourself:
Understanding this trilogy "body, soul, soul" through the perspective of the Qur'an and the universe liberates us from the narrow materialistic view, and reveals to us our truth as conscious and responsible "souls", given a body as a tool, and placed within the laws of "spirit" as a framework, to go through the journey of striving, choosing and elevating. It is a call to care for our bodies as a trust, to seek to understand the soul "the laws of God" to harmonize with it, and to focus our greatest effort on purifying ourselves and developing our consciousness, to rise from a "small offense" to a being that reflects the greatness of the Creator and involves the "greater world." Your sickness is from you and what you feel... And your medicine is in you and what you see."

  1. Linguistic analysis of the verb "eat the seven" from the attached text "according to the proposed Qur'anic jurisprudence method"

Based on the approach of "Quranic Jurisprudence of the Tongue" "which focuses on the analysis of roots, bladders, opposites and semantics of letters away from the direct literal meaning only", the verb "eat the seven" can be analyzed as follows:

1. Disassemble the word "eat" "a k l ":

2. Deconstruct the word "seven" "SABA":

3. Synthesis of meaning for "eat the seven":

By combining the two proposed structural semantics:

4. Metaphorical significance and warning:

Linguistic summary "according to your curriculum":

The verb "eat the seven" in the Qur'anic tongue "according to this interpretation" goes beyond its physical meaning to refer to the process of consumption and exhaustion of a method or experiment carried out by "seven" "initiator and intrusion" and led to failure and leaving the remains. The warning against "what ate the seven" is a warning against blindly imitating this failure and walking in deadlocked and consuming roads, and a call for innovation and the search for new and promising paths.

  1. Extensive linguistic analysis of "eating the seven" and its relationship to buying and selling and usury "according to the proposed Quranic jurisprudence method"

By applying the "Qur'anic Jurisprudence of the Tongue" approach that focuses on structural and symbolic meanings, we can expand the analysis of "Eating the Seven" to include its relationship to the concepts of buying and selling, and usury as follows:

1. "Eat the Seven": The Failed Approach and the Consumable Result "Reminder"

2. Selling "BIA": Clarity and awareness in exchange:

3. Buying "SRI": Conscious choice after spread:

4. Riba "RBO": abnormal growth and false increase:

5. Coherence and Quranic Warning:

Verse 3 of Surah Al-Ma'idah prohibits "Dead, blood, pork... And he did not eat the seven..." This material prohibition carries with it a deeper moral warning:

Overall Conclusion:

The "Qur'anic Jurisprudence of the Tongue" approach reveals a deep connection between seemingly different concepts. "Eat the seven" is a symbol of the failed approach, blind imitation and unproductive consumption. It corresponds to "buying and selling" as a symbol of conscious and transparent exchange based on real value. "Usury" is one of the aspects of "eating the seven" because it is a false and unproductive growth based on exploitation. The Qur'anic warning against "what ate the seven" is a strong call for innovation and innovation, the rejection of blind imitation of failure, and the adoption of clear and transparent approaches in all aspects of life, whether intellectual, economic or social, with the possibility of benefiting from the past by fueling it and correcting its course.

  1. "Humans" - the vessel of creation and the phenomenon of formation in the Qur'anic tongue

In the name of God the most Merciful, the most Compassionate

The Qur'anic miracle is evident in the accuracy of its words, as each word carries a special meaning that is evident by clarifying its linguistic root and context in the Holy Text. One of the central terms for understanding human being in the Qur'an is the words "humans" and "human". We will dedicate this article to examining the concept of "humans" in a clear Arabic tongue.

Linguistic root and physical context:

The word "human" is associated in its etymology with **"skin"**, which is the appearance of human skin. This root suggests appearance, directness, and sensory touch. "Human beings", then, in its initial connotation, refers to the human being in terms of its apparent form and its tangible physical composition. It is the physical aspect that all members of this species have in common.

"Humans" in the Qur'anic context:

When the Qur'an uses the term "human beings," the emphasis is often on this common physical aspect:

  1. Emphasizing the material nature of the prophets: In the face of the astonishment of their people, the prophets affirm their common human nature with men, to deny themselves divinity or the supernatural angelic nature in its physical aspect. The Almighty says through his Prophet Muhammad (peace and blessings of Allaah be upon him): "Say, I am a human being like you, and it is revealed to me" "Al-Kahf: 110". Similarly, the people of Noah said: "And he said to those who disbelieved from his people, "What is this but human beings like you, who want to be kind to you?" "The Believers: 24". The focus here is on the uniformity of humanity, that is, the body and the apparent material needs.

  2. Reference to material creation: The mention of "humans" is sometimes associated with the stages of man's material creation from earthly elements. The Almighty said to the angels: "When your Lord said to the angels, 'I am the Creator of human beings out of clay'" (p. 71). Here "humans" refers to the initial bodily structure formed of clay.

  3. Common physical needs: It is used to indicate that prophets, despite their mission, share with people their physical needs such as eating and walking in markets. "And they said, 'This messenger eats food and walks in the markets.'" Al-Furqan: 7". These are material "human" qualities.

Summary of significance:

The term "human beings" in the Qur'anic tongue represents the physical vessel, the apparent physical structure, and the biological nature of the human being. It refers to the common and tangible aspect that we see and deal with sensually. It is the material and necessary basis, but it is not the whole picture, but it is the mold that will receive what makes it more than just matter, which we will address in the next article when talking about "man".

  1. "Man" - the manifestation of humanity - forgetfulness and the mandate

Continuing our reflection on the accuracy of the Qur'anic tongue, and having dealt with the concept of "human beings" as a material vessel, we now turn to the term "man", which reveals deeper and more distinct dimensions of being honored by God.

Linguistic roots and moral dimensions:

The word "human" "NS/NSY" carries in its linguistic root multiple connotations that enrich its meaning:

  1. From the Anas "NS": Anas is the intimacy, sociability, and the corresponding appearance of savagery and concealment "as in the jinn". This root links "man" to being a social being by nature, humanized and humanized by others, an apparent and perceptive being.

  2. From oblivion "nsj ": It is against remembrance and memorization. Forgetting is an inherent quality of "man" as portrayed in the Qur'an. This root associates the "human" with the quality of weakness, the susceptibility to inattention and the constant need for reminders.

"Man" in the Qur'anic context:

When the Qur'an uses the term "human", the focus is often on the characteristics that distinguish this being and make it the object of assignment and responsibility:

  1. Honoring with reason and science: "Man" is reminded in the context of honoring him of the ability to learn and the knowledge with which God has distinguished him. ﴿Who taught with the pen * Taught man what he did not know﴾ "Leeches: 4-5 ". This honor with science is for "man" and not just for "humans".

  2. Assignment and Carrying Trust: Addresses the "man" as the being who accepted the assignment and carried the trust, including the will, choice and responsibility. ﴿We offered the trust to the heavens, the earth and the mountains, and I show that they carry it and have compassion for it, and man carried it , for it was an ignorant injustice﴾ "Al-Ahzab: 72". His carrying of honesty makes him a responsible "human being" and not just a "human being".

  3. Description of psychological and behavioral characteristics: The term "human" is used to describe complex psychological and behavioral traits that go beyond mere materialism, such as haste, ingratitude, controversy, weakness, despair, joy, and poverty. ﴿ And man was a calf ﴾ "Al-Isra: 11", ﴿ Man is his Lord for Knood ﴾ "Al-Adiyat: 6", ﴿ And man was created weak﴾ "An-Nisa: 28". These are qualities associated with consciousness, will and psyche.

  4. Forgetting and heedlessness: His association with a "forgotten" root appears in verses describing his forgetting the covenant or remembrance. ﴿We entrusted Adam before Vinci and we did not find him a determination ﴾ "Taha: 115". "Adam is the father of mankind and the first man."

Summary of significance:

The term "human" in the Qur'anic tongue refers to the being in its conscious, rational, chosen, responsible, and social dimensions. It is the being in which the ability to be humane and to meet is deposited, but it is also marked by forgetfulness and weakness. He is the being who was honored with knowledge and carried honesty, thus becoming the object of divine mandate and discourse. It represents the moral and spiritual aspect that dwells and interacts with the vessel of "humans".

  1. The dialectic of "humans" and "man" in the journey of the Qur'anic soul

After detailing in the previous two articles the connotations of both "humans" and "man" in the words of the Qur'an, we now come to understand the dialectical and complementary relationship between them, and how together they form the reality of the being addressed by the Qur'an in his journey towards his Creator.

Complementarity, not contradiction:

It is important to recognize that every "human" is necessarily "human", but not every "human" at the moment of its first formation is "human" in the full sense of the assignment. "Humans" are the vessel, the structure, the necessary material foundation. The "man" is the being who possesses consciousness, will, capacity for choice and responsibility, which is manifested through this "human" vessel. The relationship is not a contradiction but complementarity and interaction.

Self: The Field of Dialectics:

The field of this interaction and controversy between the requirements of the "human" body and the aspirations of the "human" spirit is the "soul" that is the center of identity, self-awareness, and will. It is she who tests the causes of mud and instincts "the human side", and hears the call of the mind, soul and faith "the human side". The Qur'an addresses this "soul" in its journey: " O reassuring soul" "Fajr: 27", "and the soul and everything else" and inspired by its immorality and piety﴾ "Sun: 7-8".

Quranic Discourse Strategy:

The Qur'an uses both terms with great precision to achieve various purposes in its discourse:

The fruit of reflection: understanding oneself and purpose:

Contemplating the difference between "humans" and "human" in the Qur'an leads us to a deeper understanding of ourselves:

  1. Realizing the dual structure: we are not just a "human" body that eats, drinks and dies, nor are we just an abstract soul. We are a composite being of dual nature, material and spiritual.

  2. Understanding the field of "acclamation": Internal conflict and self-struggle "acclamation" is in essence an attempt to control the requirements of the "human" side and improve the characteristics of the "human" side according to God's guidance.

  3. Recognition of honor and responsibility: Knowing that we as a "human being" have been honored and carried faithful gives rise to a sense of great responsibility.

  4. Humility and lack: Remembering our "human" side and clay origin inherits humility and a permanent lack of God, and prevents vanity.

Conclusion:

The Qur'anic distinction between "humans" and "man" is not merely a linguistic luxury, but an essential key to understanding human nature in its complexity and structure, and understanding the wisdom of the divine discourse addressed to this honored and responsible being in his journey on this earth. Contemplating this clear Arabic tongue opens up horizons for self-awareness and the purpose of existence.

  1. "Self" - the essence of the self and the focus of assignment and punishment

Having seen the difference between "human beings" as a physical structure and "man" as a responsible conscious being, the question arises: what is that essence that represents the reality of the "I" in this being, which connects the two sides and is the real actor and the addressee by commission? It is the "soul", as revealed by the Qur'anic tongue.

Linguistic root and independent identity:

The word "soul" carries in its linguistic root the meanings of self, being, living spirit, and even wind or breathing air. This attachment to life, breathing and the self itself suggests that the "self" is the principle of an independent individual identity, the "I" of each being.

"The soul" in the Qur'anic context:

The "soul" has many uses in the Qur'an, but it is united around being the center of the conscious and chosen self:

  1. The object of self-awareness and self-awareness: The "soul" is the one that is aware of itself and aware of its actions. In the dialogue between God and Jesus, peace be upon him: "Learn what is in myself and I do not know what is in yourself" "The Table: 116". "Myself" here refers to what Jesus teaches about himself and his inner thoughts.

  2. Home of will and choice: It is the "soul" that chooses and takes action. "He said, 'I will ask you something for yourselves.'" Joseph: 18, 83 ". That is, I decorated yourselves and pushed you to this act.

  3. Mandate and direct responsibility: The "soul" is the one that is held accountable for its deeds, good and evil. "Today every soul will be rewarded with what it has gained, there is no injustice today" "Forgiving: 17". And (and the soul and others * inspired by her immorality and piety * has succeeded from her zakat * and has been disappointed by her trampling ﴾ "Sun: 7-10". Acclamation and intrigue is an act performed by or by the "soul" at its own choosing.

  4. The entity that dies and dies: "The soul" is the one that dies at death and sleep. ﴿God dies souls when they die and that did not die in their dreams﴾ "Zumar: 42". She is the one who tastes death: "Every soul tastes death" "Al-Imran: 185". This confirms its independence from the mortal "human" body.

  5. The origin of the first creation: The origin of human creation is referred to as being from "one soul". "O people, fear your Lord, who created you from one soul and from whom He created her husband." "An-Nisa: 1". Which may indicate that the essence of the first creation was this one "soul" "Adam" from which her husband was created.

  6. Descriptions and states of the soul: The Qur'an describes different states of the soul based on its recommendation or intrigue: the bad soul, the blaming soul, and the unsuspecting soul.

Summary of significance:

The "soul" in the Qur'anic tongue is the essence of the conscious individual self, the center of identity, will and choice. It is the independent immaterial entity that inhabits the "human" body and makes it "human". She is the one who goes through the journey of life, afflicts and chooses, purifies or tramples herself, and she is the one who dies, is held accountable and rewarded. Understanding the "soul" is the key to understanding individual responsibility and purpose of man's journey.

  1. Brain - heart and soul - tools of the soul and pathways of their influence

Now that we have come to know "humans" as a vessel, "man" as a conscious being, and "the soul" as the essence of the self, it remains to understand the role of the other components with which the soul interacts and works: the brain, the heart, and the soul. How do these elements integrate in shaping the human experience as depicted by the Qur'anic tongue?

1. Brain "brain/heart": the primary executive and cognitive system

2. The heart "heart": the center of insight, faith and deep awareness

3. The Spirit "Soul": The Mystery of Life and the Divine Order

Functional integration:

The Spirit breathes into human beings "body and brain" and gives them life. The soul then descends the "essence of the conscious self" into this being, using the brain as a tool for sensory knowledge, implementation and habit formation, and interacting with the heart as a home for insight, faith, deep understanding and spiritual orientation. It is this integrated system that shapes man in his journey, his experience and his interaction with the divine commission. Understanding the roles of these components helps to understand the mechanism of human action and how to purify himself by controlling the impulses of the body and brain "humans/heart" and enlightened by the insight of the heart and the guidance of the soul "divine command".

  1. Interpretive analysis of verse 37 of Surat Al-Ra'd

The article has been edited to include the points I added, while trying to present it in a balanced manner that reflects the perspective on the zahir and batin and the importance of contemplation and divine guidance, while maintaining a critical analysis of the specific methodology of the speaker "Ihab Hariri".

An interpretive analysis of verse 37 of Surat Al-Ra'd in the light of Ihab Hariri's proposal and the idea of the apparent and the inner

Introduction:

The Holy Qur'an is a rich and profound text, with many levels of understanding and various methods of managing it through the ages. The Qur'anic word is not just a word, but a key to meaning, a verse in itself because of its apparent and inward connotations. In the video in question, researcher Ihab Hariri presents, within his general approach, an analytical reading of verse 37 of Surat Al-Ra'd: "We also revealed it as an Arab rule, and if you follow their whims after what came to you from knowledge, you have no guardian or protector from God", relying on an interpretive methodology In particular, it is based on returning to what the original drawing of words sees and their linguistic roots, and understanding them within the "Quranic Arabic tongue", which he sees as a special and tight system. This article seeks to analyze this exegetical proposition, focusing on the specific verses it addresses and its general principles.

The essence of the proposal presented "Ihab Hariri's methodology":

According to Ihab Hariri, the prevailing traditional understanding of many verses, including this one, is superficial of the apparent that may be incomplete or sometimes even "misleading", and that it creates alleged contradictions "such as the contradiction between 'Arab rule' and the universality of the message." He proposes an alternative understanding based on deep reflection to reveal the guiding inner meaning, through:

  1. Return to the original drawing: Considering drawing differences in ancient manuscripts are not errors but evidence that may carry deeper connotations.

  2. Analysis of word structure: Emphasis on "letter names" and "muthani" "literal pairs" as basic semantic units with a relatively constant kinetic meaning in the whole Qur'an "connotation unit".

  3. Perfect negation of synonymy: each word has its own semantic imprint.

  4. Deriving rules from within: Understanding the Qur'an through its internal system and not necessarily by overthrowing external rules.

  5. The Qur'an between Zahir and Batin: Comparison and continuous link between the structure of the apparent word "letters, Mathani, drawing" and the inferred esoteric meaning and its multiple contexts in the Qur'an.

  6. Purification and guidance: Reaching the inner meaning of "hidden remembrance" requires effort in contemplation, divine guidance and psychological purity ""only the purified can touch it", and God does not guide those who turn away from contemplation and follow the passion ""God does not guide the immoral people", etc.".

Analysis of the interpretation of verse 37 of Surat Al-Ra'd "According to Ihab Hariri":

Based on his methodology, Hariri offers a different interpretation of the words of the verse:

The proposed overall meaning of the verse "according to Hariri": The verse becomes a warning to the Prophet "and to the believers" against leniency in contemplating the Qur'an to reveal its inner wisdom and follow the whims and concerns of those who are exposed to it, because this will deprive them of access to the true hidden meaning "that has passed away from superficial understanding", and they will have no protection from this incomplete understanding except contemplation.

Context analysis "Verse 36":

Hariri supports his interpretation by reading the previous verse: "Those to whom we have brought the Books will be burdened with what has been revealed to you, and from the parties there are those who deny some of them...", pointing out that the difficulty of understanding these "books" "verses with their inner meanings" is what burdens some and pushes them to deny them, which calls for emphasizing that what has been revealed is an esoteric wisdom that requires management.

Analysis of methodology and interpretation in the light of the idea of the apparent and the inner:

  1. Linguistic arbitrariness: The biggest problem remains in changing the formation and linking between words based on phonetic similarity and not linguistic roots and contexts considered "Arabic / Deposit, for you / you, and for me / Walli". This weakens the credibility of linguistic deduction.

  2. Reliance on drawing differences: The use of drawing variations in ancient manuscripts as a possibility of additional semantics is possible and exists even in the science of readings "which has its own strict controls". But constructing intrinsic and completely different meanings based on an unknown drawing or a personal interpretation of it remains problematic and requires extreme caution.

  3. The system of the Qur'an and the context as a ruling: the extent to which the proposed interpretations "such as their inclinations" instead of "their money" or "wisdom" instead of "judgment" or "token" instead of "Arab" are compatible with the general context of the Qur'an and its overall system is al-Faisal. Assessing this compatibility may include a degree of relativism that depends on the foresight and ability to relate, but should not ignore the clear and repetitive connotations in the Qur'an of key words.

  4. Ambiguity and purpose of "encryption": The resulting esoteric interpretations may seem complex or ambiguous at first glance. But from the perspective of this methodology, this apparent complexity or "coding" is not a deficiency, but rather part of the nature of the Qur'an as a "similar" book whose verses are similar and interpret each other" and "muthani" with "multiple layers". This complexity is what drives the believer to reflect and exert effort, and makes access to the inner meaning available to the purified seeking guidance, while it is hidden from the exposed and the immoral, which in itself protects the text from easy distortion or superficial understanding, and makes the process of contemplation a continuous journey towards "the paradise of knowledge, insight and tranquility."

  5. Universality of the message: There is a criticism that this approach makes the Qur'an exclusive and difficult, which contradicts its universality. The response from the perspective of the methodology is that the inferred esoteric message is the true universal message, and that the duty of the contemplators who reach it is to preach and spread this deeper understanding of the worlds, as the Qur'an is "guidance for people" but the degree and depth of guidance varies according to the recipient's readiness, effort and purity.

Conclusion:

Ihab Hariri presents a special contemplation methodology that seeks to reveal what he sees as the esoteric meaning of the Qur'an by analyzing the structure of the word and its original drawing, considering that the text has an apparent appearance that may not be sufficient and inwardly guided. Although this call for depth and reflection is valuable, and the idea of the zahir and batin has roots in Islamic thought, the specific linguistic and exegetical tools it uses "such as modulation change, phonetic rather than radical linkage, and word separation" remain under consideration and require stronger evidence and clearer controls so that it can be considered a solid scientific method. The challenge lies in balancing between appreciating the depth of the Qur'anic text and calling for its contemplation, and adhering to the origins of language, context and a solid methodology of interpretation to reach an understanding in which the appearance and interior of the text harmonize, and achieve the purposes of guidance for the worlds.

  1. The Divine Balance and the Expanded Definition of Adultery – Transcending Literalism to Essence

"And heaven lifted it up and put the scale, * Do not be overwhelmed in the balance, and establish the weight in the balance, and do not lose the balance" [Ar-Rahman: 7-9]

Our journey to a deeper understanding of the Qur'anic text begins with a reconsideration of terms that seem obvious at first glance, such as "adultery." While the mind is directly drawn to the common meaning associated with the sexual act outside the legal framework, contemplating the tongue of the Qur'an reveals broader dimensions. A new interpretation, based on the linguistic root "g-n" common to the word "balance", suggests that Quranic adultery represents any breach of the divine "balance".

The "balance" in the Qur'an is not just a material tool of weight, but a symbol of universal law and divine order based on truth, justice, equity, and balance in everything – in creation, in relationships, in transactions, and in values. It is the standard by which we are set to discipline our lives, and we are called "not to be overwhelmed in the balance" and "not to lose the balance".

Thus, adultery in its broadest Qur'anic sense becomes "embellishing something that is not true for a dark purpose or a specific desire", or "activating any reciprocal system outside its straight path specified for it in the divine balance". It is simply any deviation from the truth, any transgression of the premium, any tyranny in the balance, whether it is in:

In this sense, 99% of our societal behaviors and crimes that violate the values of justice, equality, citizenship and honesty fall within the Qur'anic concept of "adultery". It is the basis of corruption because it rebelled against the balanced divine order. Understanding this expanded meaning is the first step to re-reading the verses about adultery and its punishment in light of their true purposes.

  1. Manifestations of dysfunction – societal anomaly as the most dangerous type of adultery

Having understood "adultery" as a disturbance of the balance beyond the sexual act, we move on to the concept of "homosexuality." The new interpretation argues that the traditional patriarchal focus on homosexuality overlooks the more dangerous dimensions that truly threaten societies. True homosexuality, as deduced from the story and message of the Prophet Lot, is not just a sexual orientation, but a systematic disruption of the social, intellectual, class, and scientific balance.

The "last concern of heaven," as the text describes, is not homosexuality, but the other, more destructive aspects of societies:

  1. Social and class anomaly "shudhudh ijtima'i / tabaqi": It is the most dangerous, and it is represented in "the establishment of the family of people" "any preference and elevation of a visible and manifested group, "men" in their broad societal concept" at the expense of "women" "marginalized, forgotten, less fortunate groups" and their neglect and lack of support. This discrimination creates an imbalance in the "cohesion" of society and undermines its unity and justice, which is what the prophet Lot mission aimed to address.

  2. Intellectual and scientific anomaly "shudhudh fikri / 'ilmi / bahthi": consists in "decorating things as they are not true", spreading misconceptions, resisting renewal and modernity, adhering to the obsolete traditions of "paternal calves", suppressing new ideas, and not supporting small or marginalized researchers and creators.

  3. Psychological and cultural anomalies: arising from the state of internal non-alignment with higher values, and adherence to rusty ideas that resist spiritual and cultural development.

The story of the people of Lot, from this perspective, becomes an example of a society suffering from a comprehensive societal anomaly, where extravagance prevails in favoring a class, harassing the values of "equality, justice", resisting the Prophet's call for reform and healing "Lot's woman" as a symbol of internal and external resistance, and spiritual banditry. Homosexuality, if any, may be a manifestation or consequence of these deeper imbalances, and is not the core issue.

  1. The symbolism of numbers and the punishment of "flogging" – a social manifestation, not physical torture

"The harlot and the adulterer, flog each one hundred lashes... and let a group of believers witness their torment" [An-Nur: 2]
"And those who throw away the fortifications and then do not bring four martyrs, flog them with eighty lashes..." [Light: 4]

The hudud verses related to adultery and slander are highly controversial, especially when looking at their appearance that refers to corporal punishment. But the Qur'anic methodology itself, which uses the words "similar to Mathani" and includes symbolic connotations beyond literal quantity, invites us to reflect on the deeper meaning. Numbers in the Qur'an are often symbolic: seven may indicate perfection or completed cycles, eight may symbolize capacity, empowerment and post-perfection, forty for maturity and testing, and large numbers such as seventy and one thousand for multiplicity and exaltation.

In light of this, and based on our extensive understanding of adultery as a disturbance of the balance, and on the possible linguistic and symbolic connotations of the word "flogging" as an intellectual and psychological envelope that must be "softened", or in the sense of coercion and discipline, or revealing and manifesting - manifestation", the command "flog them" in Surat An-Nur is understood not as physical beating, but as a multifaceted reform, disciplinary and deterrent measure, which is a "social manifestation" aimed at restoring the balance.

  1. Flogging as a manifestation and repair: "Freeze" means: show and expose the mistake of the wrongdoer of society ""manifestation of its significance" with the aim of repairing it and "softening its fossilized intellectual and psychological skin", breaking the state of intellectual and spiritual stagnation, deterring it and deterring others.

  2. The symbolism of the number "100 and 80 " - an indicator of the degree of manifestation:

  3. The role of the "community of believers": their presence is not to witness violence, but to witness and support the process of social manifestation and reform, and to be part of the rehabilitation and integration of the individual "They may be specialists among the social and psychological reformers who are able to "appreciate" the situation."

  4. The goal is to reform, not to hurt: the possibility of repentance and reform after punishment ""except those who have repented..." "It asserts that the goal is not physical destruction but the return of the individual to society.

This intentional and symbolic understanding of numbers and the punishment of flogging makes it a comprehensive "reform and deterrent" process, commensurate with the seriousness of the crime and its impact on the "balance" of society, and achieves the purposes of deterrence and reform without resorting to physical violence in its traditional sense.

  1. The way of salvation - adhering to the balance and avoiding adultery and polytheism

Our understanding of adultery as a disturbance of the balance, and of punishment as a process of manifestation and reform, charts a clear path to a straight life and to avoid falling into the "worldly hell" of suffering resulting from injustice and deviation. The way is to stick to the balance and the premium in all aspects of our lives.

Conclusion: The ultimate goal is to live in harmony with the divine "balance", and to constantly strive for truth, justice, goodness and beauty in all our affairs. This requires constant vigilance against all forms of "adultery", "disturbing the balance", "polytheism", "fragmentation of truth and intellectual rigidity", adopting the approach of Islam as a renewed "delivery" of knowledge and higher values, and the application of punishments in their reformist and social manifestation rather than physical violence.

Chapter Sex: Controls of the Rules of the Qur'anic Tongue

From authentic painting to deep meaning: Did the "adornment" of the Qur'anic letter hide the treasures of contemplation?

"Methodology for reading the original Qur'anic drawing in the light of the jurisprudence of the Qur'anic tongue"

Introduction: Call Back to Origins

The Holy Qur'an, the miraculous word of God, was revealed in a clear Arabic tongue, in which there is no need or confusion for those who manage it with a sound heart and an open mind. It is a book of knowledge and a way of life, whose meanings are renewed and its secrets are revealed with the development of human consciousness. But is the reading we inherited, and the drawing that has settled in our hands in the printed Qur'an, the only or purest window to see this divine statement? Returning to older Qur'anic manuscripts, some contemporary studies raise bold questions about the impact of the development of Qur'anic painting and control signs on our understanding of the authentic text. Could it be that some of the "enhancements" or "embellishments" made to the drawing throughout the ages, with the aim of making it easier to read, standardizing or even phonetically beautifying it, have inadvertently obscured some of the deep connotations that the original simple drawing carried?

The methodology of reading the Qur'anic text is based on the importance of the original drawing, and considers that some phenomena such as "Alif al-Khanjari" and others, despite their usefulness in controlling frequent pronunciation and facilitating recitation and composing, may at the same time have "distorted" the process of deep reflection of the meanings associated with the original drawing of the word, and may even have "obliterated" or "closed" the door to understanding some words that may seem "polite" or undisciplined on the surface, but carry mystical wisdom for those who have the tools to decipher them.

  1. The Qur'an: a tongue and a statement, not just a language and grammar:

Before diving into painting, it must be emphasized that the Qur'an is not just a linguistic text subject to traditional grammar and morphology, but also a "clear Arabic tongue". The tongue, as we understand it in our curriculum, is a deeper communication mechanism, capable of deconstruction and synthesis, where each letter, every movement and every drawing carries an intrinsic significance that contributes to the construction of the overall meaning. This tongue explains itself and requires reflection that goes beyond superficial grammar to dive into the semantics of letters, Mathani, and cosmic and Qur'anic contexts.

  1. Original drawing: a window on direct meaning?

The oldest Qur'anic manuscripts "such as those attributed to 'Uthman (may Allah be pleased with him)" are characterized by their simplicity of drawing and are free of many control signs "diacritics, hamzat, xingot alifs, points of admiration in some of them... ". According to this argument, this "raw" drawing was not a deficiency, but was intended to open the door to a direct understanding of the meaning associated with the structure of the original word, and perhaps to allow a multiplicity of readings that do not contradict the essence but enrich the meaning.

  1. "Embellishing" drawing and "closing" contemplation:

Over time, and in order to control the text and make it easier to read it for non-Arabs or those who may be confused, control marks were developed and added to the Qur'an. This huge and commendable scientific effort was necessary to save the text from melody and verbal distortion. But did it have a side effect on the level of deep reflection?

  1. " This": an example of "delirious" speech that needs measure, not embellishment:

The word "this" is a clear example of this problem.

  1. Back to drawing as a management tool:

This does not mean rejecting frequent readings or control sciences, but rather proposes an additional management methodology:

Conclusion: Towards the management of a neighborhood, not a museum

The Holy Qur'an is a living book that interacts with its reader and invites him to continuous reflection. The claim that some signs of tuning or "beautification" have obscured part of the original meaning associated with painting is a bold call to reconsider our tools and approaches to reflection. This does not mean destroying the efforts of previous scholars, but rather an invitation to integrate the memorization of the text and the control of its reading with the continuous dive into the sea of meanings that the original drawing may reveal. The aim is to treat the Qur'an as a book of revelation and living guidance, not as a text. My museum has been beautified and the doors of its deep management are locked. Words that may seem "polite" on the surface may themselves be the key to the treasures of wisdom for those who have the insight into contemplation and God's guidance.

Uncovering the treasures of Quranic words: the methodology of linguistic deconstruction as an entrance to authentic understanding

Introduction: The passion for diving into the depths of the Qur'anic text

Muslims have always sought to reflect on the verses of the Holy Qur'an and dive into the seas of its inexhaustible meanings. In the context of this legitimate passion, there is a renewed need for approaches that reveal deeper layers of significance beyond direct understanding. Among these promising approaches, the methodology of deconstructing the structure of Qur'anic words into their smaller structural units (often literal pairs/mathani) stands out, on the grounds that these units are essential keys to the overall meanings that God intended. What are the potential of this methodology, inspired by the structure of the Qur'an itself?

Glimmer of Hope: The Potential of Methodology in Revealing the Tongue Shown

This methodology, derived from the study of the Qur'anic text, has its attractiveness and power, as it opens up broad horizons for the contemplative thirsty for authentic understanding:

  1. Stimulate deep reflection: It pushes the mind beyond superficial reading, contemplating the mysteries of letters and the structure of words as an intentional divine system, thereby reinforcing direct spiritual and personal connection to God's words.

  2. Highlighting the structural semantic coherence: reveals the amazing network of interconnections between the concepts of the Qur'an and its words, where the unity of the subject is manifested through the similarity of structures based on common "Mathani" units. This is evident when a word such as "hell" is deconstructed into its units "jah + nam", which reveals the meaning of "the direction of decline and continuous sleep", which is in harmony with the Qur'an's description of the condition of its people, which confirms that the name carries its connotation from its Qur'anic structure.

  3. Exploring the dynamics of the Qur'anic tongue: It encourages the view of the "Arabic tongue shown" as a living and dynamic structure and a unique system, with its internal rules that may go deeper than the rules of morphology and human grammar deduced later, thus enriching the view of the linguistic and structural miracles of the Qur'an.

  4. Provide authentic insights: open windows to original explanatory subtleties and illuminations that stem from the structure of the text itself, and are consistent with the Qur'anic context and the overall system when applied with systematic discipline based on the Qur'an.

Application challenges and curriculum controls:

The application of this promising methodology requires awareness and accuracy to ensure discipline and avoid abuse:

  1. Between the Qur'anic system and morphology: Morphology and traditional grammar are a valuable human effort, but they are not the ultimate arbiters of the "clear Arabic tongue". The Qur'an is the origin on which rules are measured. If the deconstruction of the structure of the Qur'anic word shows an internal system consistent with the system of the Qur'an, this system derived from it is the first to be considered.

  2. Subjectivity and control of the Qur'an: The main control for avoiding subjectivity is to appeal to the Qur'an itself "in context and system". Any meaning derived from deconstruction is accepted if it is consistent and harmonious, and rejected if it is contradictory. The methodology calls for understanding the Qur'an from within, not projecting passions on it.

  3. Understanding "traditionally non-Arabic" words: Applying deconstruction to words such as "Ibrahim" "Ibra + Him" and "Hell" "Jah + Nam" proved to reveal authentic Arabic meanings that are surprisingly consistent with the Qur'anic context, refuting the idea that they are just foreign words without an Arabic semantic structure, and asserting that the Qur'an has its own logic and tongue.

  4. Compatibility with Qur'anic structure: If the deconstruction of a word such as "straight" into building blocks is consistent with the Qur'anic context and gives a deeper understanding, then the priority is to understand the internal Qur'anic system. The discovered "semantic resonance" is the meaning revealed by the structure of the word within the system of the Qur'an.

  5. Strict Quranic controls: The success of the methodology depends on its application with controls derived from the Qur'an: consistency with the context, linguistic stability of the units "by repeating them with consistent connotations", and complete harmony with the overall system.

Conclusion and Assessment: Towards an Authentic Understanding Methodology

The methodology of deconstructing Qur'anic words can be considered a promising reflection and interpretation methodology, rooted in the structure of the Qur'an. It is a scientific and systematic attempt to uncover the linguistic system of the Arabic tongue shown.

Its greatest value lies in its ability to free the mind from being confined to human rules, and to return directly to the Qur'anic text to draw inspiration from within the rules of understanding it, to provide a more original, deep and coherent understanding. Its success requires a careful and disciplined application of the Qur'an, and the ability to demonstrate consistency of results.

It is an invitation to use a powerful tool of understanding derived from the structure of the Qur'an to reveal its treasures, with the certainty that it is a miraculous book, and that the best way to contemplate it is to start from it to understand it, out of respect for the sanctity of the text and the greatness of its messenger.

A proposed methodology for managing the deep structure of Quranic words "3 letters or more"

Objective: To attempt to explore deeper semantic layers in Qur'anic words by analyzing their internal structure (possible letters and pairs), presenting the results to the context court and the overall Qur'anic system for verification and scrutiny. This methodology is a reflective reflection tool aimed at enriching understanding, and is not necessarily a linguistic interpretive approach in the strict sense or a substitute for considered assets.

Methodological steps:

  1. Initial identification and definition:

  2. Internal structural analysis "exploratory hypothesis":

  3. Formulation of possible structural meaning:

  4. Presentation to the Court of the Qur'anic Context "The First and Decisive Filter":

  5. Presentation to the Court of the Total Qur'anic System "Second and Final Filter":

  6. Comparison and cognitive integration:

  7. Conclusion and documentation:

Basic controls of the methodology:

With this formulation, the methodology becomes a tool of exploration and reflection constrained by strict controls, ensuring that it does not stray from the correct understanding derived from the Qur'anic text itself in its entirety and coherence.

Towards an interpretation that breathes with the times: a call to liberate the mind in understanding the Qur'an

Thinking about the methodology of dealing with the Qur'anic text by the contemporary Muslim, pushing towards an epistemological break with the idea of monopolizing interpretation by previous generations, and calling for the need to activate the individual mind and current consciousness in understanding the words of God. It is a cry demanding the liberation of the Qur'an from the shackles of interpretations that, from the point of view of this proposition, have become a veil that prevents live and direct interaction with the text.

The Unholiness of Human Interpretation:

This perspective proceeds from a basic premise: the absence of a divine "explanatory note" attached to the Qur'an, and the failure of the Prophet Muhammad (peace be upon him) to provide a comprehensive and definitive interpretation of the text despite being the first recipient of revelation. This absence is understood not as a deficiency, but as an implicit invitation to all generations to participate in the process of understanding and interpretation. Therefore, all the interpretations we have received, no matter how high their authors such as al-Tabari, al-Nasafi, Ibn Kathir and others, are nothing but a "relative human ijtihad" that tries to understand "absolute divine words." This ijtihad, by its human nature, is governed by its time The cognitive tools of his time are limited compared to the tools of modern scientific research, and therefore he is subject to right and wrong, and does not acquire any sanctity that prevents his criticism or transgression.

"My Interpretation Me": Restoring the Centrality of the Individual Mind:

In contrast to the absolute submission of ancient interpretations, the call for the individual to rely on his own interpretation: "My interpretation is me, what my mind and conscience are comfortable with, and what is appropriate for the times in which I live." It is a call to restore confidence in the contemporary Muslim mind as a tool capable of understanding, analysis and interpretation, based on its reality and developments. This does not necessarily mean a complete disregard for the tradition of the commentators, but rather that it should not be considered as a final authority, and that it should be viewed as a source among other sources, giving priority to "the conviction of reason and the peace of conscience" and compatibility with The exigencies of the times.

The Qur'an and Interaction with Reality: From Yesterday to Today:

The Qur'an was not an abstract text, but interacted deeply with its historical reality in the Arabian Peninsula, addressing specific issues, and referring to specific people and facts "as shown in the science of the causes of revelation." Just as the Qur'an reacted to the reality of its revelation, Muslims today must interact with it from their reality, and interpret it in a way that meets the needs of their time and solves its problems. This may necessitate, according to this perspective, a distinction between religious aspects with extended validity and other aspects whose role may be limited to recital worship because they are linked to specific historical contexts.

Open Call for Interpretive Creativity:

The absence of a comprehensive official or prophetic interpretation is an open invitation to all to participate in this solemn task. "Whoever strives hard and makes mistakes has reward, and whoever strives and makes mistakes has reward." This perspective encourages a shift from a focus on memorization and indoctrination "the book is preserved by multiple means and will not be lost" to a focus on understanding, reflection and creative interpretation that keeps pace with the times. It is a call to produce a "new interpretation that is consistent with our minds and times," an interpretation that demonstrates the validity of Islam as the final religion and the ability of the Qur'an to provide a "conceptual illustration" of renewed human issues.

In conclusion, an important call to rethink our relationship with the Qur'anic text and its interpretive heritage. It is a call not to "degrade our abilities" by blindly surrendering our minds to the past, and to assume our responsibility as the children of this age in questioning the Qur'an and extracting its treasures in a way that illuminates our paths and keeps pace with our challenges, thus confirming the vitality of the text and its renewed ability to address all times and places.

Chapter seven: The Qur'an is a Cosmic Book: The Manifestation of Creation Systems in Language

  1. Introduction:

  2. Matrimonial: a well-established cosmological law, and a clear linguistic law:

  3. Fruits: Symbol of Giving and Cognitive Productivity:

  4. Miracles in numerical and qualitative balance:

  5. Unity in diversity: a universal and linguistic principle:

  6. Conclusion:

  7. Practical Applications: Exploring the Relationship between the Universe and Language in the Qur'an

Let's take some detailed examples that illustrate how reflection on the Arabic tongue can reveal the deep connections between the verses of the Qur'an and cosmic phenomena:

  1. Beyond the Apparent Meaning: Layers of Significance in the Qur'an

The Holy Qur'an is not limited to the apparent meaning of words, but carries multiple layers of connotations, which are revealed to those who contemplate its verses. These layers are not contradictory, but complementary, and each layer opens the door to a deeper understanding of universal and faith truths.

  1. The importance of this cosmic understanding of the Qur'an

Understanding the Holy Qur'an as a universal book is of great importance in our lives, as it is:

  1. Conclusion:

The Holy Qur'an is the eternal book of God, whose wonders do not expire, and are not limited by time or place. It is a book open to the universe, which invites us to reflect and reflect on its verses, to discover its secrets and to be inspired by its guidance. Understanding the Qur'an as a universal book is the key to a deeper understanding of Islam, life and the entire universe. It is an invitation to a new reading of the Qur'an, with an eye that sees in it the manifestations of the greatness of the Creator in every letter and word, and in every cosmic phenomenon.

This understanding is not limited to scholars and specialists, but is available to every Muslim who seeks to understand his dear book and reflect on its verses. It is a call to be "universal Qur'anists", combining deep faith with broad knowledge, between firm religiosity and enlightened reflection. Let us begin this blessed journey, the journey of discovery and contemplation, in the Book of God, to which falsehood does not come from his hands or from behind him, downloaded from Hakim Hamid.

Certainly, let's continue to explore the cosmic dimensions of the Qur'an, focusing on how to apply this understanding in our lives:

  1. From Theory to Practice: How do we live the Qur'an as a universal book?

Understanding the Qur'an as a universal book is not just an intellectual luxury, but a call for a real change in the way we think and behave. How can we translate this understanding into practical reality in our lives?

  1. . Challenges and obstacles:

Understanding the Qur'an as a universal book is not easy, but it faces some challenges and obstacles, including:

10. Towards a bright future:

Overcoming these challenges and obstacles requires a collective effort from scholars, thinkers and educators, and from every Muslim who seeks to understand his dear book and reflect on its verses. We must work to:

"Final" conclusion:

The Holy Qur'an is the eternal book of God, whose wonders never end, and it is a book of guidance and mercy for the worlds. It is a cosmic book, which carries with it the mysteries of the universe and life, and invites us to reflect and reflect on its signs, to discover the greatness, power and wisdom of the Creator. Understanding the Qur'an as a universal book is the key to a deeper understanding of Islam, life and the entire universe, and is a call to be "universal Qur'anists", combining deep faith and broad knowledge, with firm religiosity and enlightened reflection. Let us begin this blessed journey, the journey of discovery and reflection, In the Book of Allah, to whom falsehood does not come from his hands or from behind him, a revelation from Hakim Hamid, let us make the Qur'an a beacon that illuminates the paths of life for us and guides us to the right path.

Chapter eight: Issues and Challenges in Understanding the Arabic Qur'anic Tongue: Visions and Solutions

Chapter Introduction:

After establishing in the previous chapters the foundations of the "jurisprudence of the Arabic Quranic tongue" and its integrated methodology that is based on the internal linguistic system of the Holy Qur'an, and revealing the secrets of "the names of letters" and the role of "Mathani" "literal pairs" in constructing meaning, we now move on to face some major issues and intellectual challenges that have long raised controversy and led to wide differences in the understanding of the Book of God Almighty.

Many of the problems that have arisen in the history of Islamic interpretation and thought, whether those related to the "hermetic and similar", the issue of "abrogation", the relationship between the Qur'an and Lisan al-Arab, or even the suspicions raised about the Qur'anic text, often find their roots in not dealing with the Holy Qur'an as an integrated unit or in neglecting the specificity of its "clear Arabic tongue" and its unique system.

This chapter aims to shed light on these thorny issues from the perspective of "The Jurisprudence of the Arabic Qur'anic Tongue". We will not present the problems merely for the sake of criticism, but will seek to provide systematic insights and solutions derived from the core of the curriculum we have established, through which we explain how a deeper understanding of the structure and language of the Qur'an can remove confusion, resolve apparent conflicts, respond to suspicions, and establish a more consistent and accurate understanding of God's eternal message.

In this chapter, we will cover:

It is an invitation to critical thinking, to transcend fragmented readings, and to rebuild our understanding on solid Qur'anic foundations, inspired by the Arabic tongue that has shown itself visions and solutions to yesterday's issues and today's challenges.

Meanings of the words "tongue", "tongue", "Arabic", "tongues", and "tongues"

  1. First: The word "tongue/tongue" and its derivatives:

  1. "Do not move your tongue to hasten it, for we must collect it and read it" "Al-Qiyamah 16-17":

  2. "Among His signs is the creation of the heavens and the earth, and the difference of your tongues and colors, for that is a sign for the worlds" (Romans 22):

  3. "And my brother Aaron is the clearest tongue from me, and I will send him with me to believe me, because I am afraid that they will lie" "Al-Qasas 34":

  4. "When you cast it with your tongues, and say with your mouths what you have no knowledge of, and you think it easy, and it is great with God" "An-Nur 15":

  5. "Of those who have been guided to distort the words from their places, and say, We have heard and disobeyed, and we have heard unheard, and we have shepherded Leah with their tongues, and we have challenged religion..." "Women 46":

  6. "And some of them have a team that twists their tongues with the Book to calculate it from the Book and what is from the Book..." "Al-Imran 78":

  7. "And they shall make to Allah what they hate, and their tongues shall describe the lie that they have the most beautiful..." "Bees 62":

  8. "If they educate you, they will be enemies to you, and they will spread their hands and tongues to you with evil..." "Examiner 2":

  9. "The Bedouins will say to you, 'Our money and our families have occupied us, so ask forgiveness for us, saying with their tongues what is not in their hearts...'" "Conquest 11":

  1. "We know that they say that it is taught by human beings to the tongue to which they refer to Ajami, and this is a clear Arabic tongue" "An-Nahl 103":

  2. "We have revealed it as an Arab Qur'an, so that you may be wise" "Yusuf 2":

  3. "An Arabic Qur'an that is not crooked, so that they may be pious" "Az-Zumar 28":

  4. "A book whose verses are separated by an Arabic Qur'an for people who know" "Separated 3":

  5. "We have also revealed to you an Arabic Qur'an to warn the mother of villages and those around her..." "Shura 7":

  6. "We also revealed it as an Arabic Qur'an and spent it from menace..." Taha 113:

  7. "Ham" and the book shown "We have made it an Arabic Qur'an, so that you may be wise" "Al-Zukhruf 1-3":

  8. "We also gave him an Arab rule..." "Thunder 37":

  9. "And before him was the book of Moses as an imam and a mercy, and this is a book that is authenticated by our tongue/we are not an Arab to warn those who have been wronged..." "Al-Ahqaf 12":

Conclusion:

According to our concept, the words "tongue", "tongue", "Arabic", "Arabic", "tongues", and "their tongues" in Qur'anic verses may have deeper meanings than traditional ones:

These possible meanings are consistent with the idea that the Qur'anic text may have undergone modifications, and that it has deeper inner meanings that need to be pondered and revealed.

Verses that contain the word Arabic or Arabic or their tongues or we are not

In the original digital manuscript of the Holy Quran:

Do not move it to your age to hasten it, we have to collect it and Quran 17 resurrection

And from what he created the smoot and the earth, and your tongues and your colors differed, that there is light in that for the two flags 22 Romans

And my brother Aaron is more eloquent than me, so I will send him a reply with me to believe me that I am afraid that they will lie 34

When you receive it with your tongues, and say with your mouths what you have no knowledge of, and you think it easy, and it is great with God, 15 Light

Of those who have been guided distort the words from their position and say we heard and disobeyed and heard unheard and devout to me with their tongues and challenged religion and if they said we heard and obeyed and listened and looked at us it would have been good for them and I will rise but God cursed them with their disbelief so they do not sleep but a little 46 women

And that some of them are a team that colors their tongues with books to calculate it from the books and what is from the books and they say it is from God and what is from God and they say about God lies and they know 78 al Imran

And they make for God what they hate and their tongues describe lying that they have the most beautiful no offense that they have fire and they are excessive 62 bees

"And if we had made it a strange Quran, they would have said, 'If it were not for the separation of any foreigner and Arab, say it is for those who believe in guidance and healing, and those who do not believe in their ears and reverence, and it is on them blindness, those who call from a distant place.'" Verse 44 Surah Fuslatat

And we know that they say that it is taught by human beings tongue to whom they refer to a foreigner, and this is an Arabic tongue shown 103

I sent him down to our Arab villages, so that you may be wise 2 Yusuf

Arab villages that are not crooked, so that they may fear the groups28

Books separated any Arab villages for people who know 3 separated

As well as we inspired you Arab villages to warn the mother of villages and those around her and warn on Friday there is no doubt a team in Paradise and a team in Blaze 7 Shura

And also we sent him down to the Arab villages and spent in them from the threat so that they might fear or happen to them a remembrance 113 Taha

In the name of Allah, the Most Gracious, the Most Merciful, "Ham and the books shown 2 I made it an Arab Qur'an, so that you may be wise 3 separated

And those to whom the Scriptures have come rejoice in what has been revealed to you, and from the parties who deny each other, say, I have commanded me to worship God, and not to associate him with him. I call upon him to be the governor of Mab. 36

To educate you, they will be your enemies, and they will spread their hands and tongues to you with evil, and they would like to disbelieve 2 the examiner

The Arabs will tell you that our money and our families occupied us, so ask forgiveness for us. They say in their tongues what is not in their hearts. Say, who owns something for you from God, if he wants harm to you or wants you to benefit? But God was an expert in what you do. 11

And also we sent him down as an Arab ruler and when you followed their whims after you got from knowledge what you have from God who is gone or protected 37 thunder

And before him Moses wrote a nation and mercy, and this was written by Mosaddeq, we are not Arabs, to warn those who have been wronged, and good news for the benefactors, 12 followers.

The Qur'an is "clear": unambiguous and clear or "shown": self-interpretation through reflection

The Qur'an is "Mubeen": apparent clarity and linguistic statement

The Qur'an is "clear" and "difficult to understand": multiple levels

The Qur'an is "Mubayyin": Self-Interpretation through Contemplation

Catch:

The Holy Qur'an is "Mubeen" in its basic language and statement, and it is "Mubayyin" in the sense that it explains itself by itself through reflection, but at the same time it is deep and multi-layered, making it a sea whose wonders and meanings do not end.

How do we deal with this dual nature?

  1. We begin with apparent comprehension: we proceed from initial linguistic comprehension and clear apparent meanings.

  2. We rely on reflection: we deepen understanding by contemplation and continuous reflection on the verses of the Qur'an.

  3. We seek self-interpretation: we seek to discover how the Qur'an interprets itself by itself, by linking different verses.

  4. We use tafsir to develop our contemplation skills: we refer to the interpretations of scholars who rely on the Book of God for a deeper and more comprehensive understanding.

  5. We do not stop at one level: we realize that understanding is a continuous and renewed process, and that the Qur'an reveals new meanings to us as our knowledge and contemplation increase.

With this approach, we can approach the Holy Qur'an with a deeper and more comprehensive understanding, benefit from its clarity and statement, and delve into its multiple levels and rich meanings.

Verses based on the foundations of the "jurisprudence of the Arabic Quranic tongue" "arranged and brief":

First: The nature of the Qur'anic tongue and the Qur'an itself:

  1. ﴿ In a clear Arabic tongue ﴾ "poets: 195" - establishes the specificity of the tongue of the Qur'an and its ability to self-statement.

  2. ﴿We revealed it as an Arabic Qur'an, so that you may be reasonable﴾ "Yusuf: 2" - links the Arabic Qur'an with reason and deep understanding.

  3. ﴿ Allah ۚ A book whose verses were wiser and then separated from the hands of an expert sage ﴾ "Hud: 1" - confirms the tightness, detail and internal order of the Qur'an.

  4. ﴿And we sent you the book to explain everything ... ﴾ "Al-Nahl: 89" - establishes the comprehensiveness of the Qur'an and its ability to demonstrate.

  5. ﴿A book whose verses detailed an Arabic Qur'an for people who know﴾ "Separated: 3" - links the detail of the verses and their Arabic to science.

  6. ﴿...An Arabic Qur'an that does not have a crooked, so that they may be pious﴾ "Al-Zumar: 28" - denies warp and confirms the integrity of its system and links it to piety.

  7. ﴿If it were from someone other than Allah, they would find a lot of difference in it﴾ "An-Nisa: 82" - confirms its internal consistency and negates the contradiction from it.

  8. "Al-An'am: 38" - The book's completeness and comprehensiveness "may be understood as the absence of the need for basic external sources."

Second: Methodology of understanding "reflection, reason, science, remembering":

  1. ﴿Read in the name of your Lord who created﴾ "Leeches: 1" - the command to read as the beginning of knowledge associated with God.

  2. ﴿He who taught with the pen taught man what he did not know﴾ "Leeches: 4-5" - emphasizes the acquired knowledge and divine teaching.

  3. ﴿Do they not contemplate the Qur'an? ﴾ "Muhammad: 24 / An-Nisa: 82" - The direct command to reflect as a basic mechanism of understanding.

  4. ﴿A book that we sent down to you, blessed to reflect on its verses and to remember the first of the minds﴾ "p: 29" - Linking contemplation with remembering "true understanding" and belongs to people of mind.

  5. ﴿Say whether those who know and those who do not know are equal, but the first of the minds remember﴾ "Al-Zumar: 9" - elevates science and reason and links them to remembering.

  6. ﴿ As well as Allah shows you His signs so that you may be wise ﴾ "Al-Baqarah: 242" - makes prudence an end to the statement of the verses.

  7. ﴿...We also separate the verses for people who think (Jonah: 24) - makes reflection a way to understand the details of the verses.

  8. ﴿ It is only touched by the purified ﴾ "Incident: 79" - "By your interpretation" Deep understanding "touch" requires intellectual purification.

  9. ﴿We have facilitated the Qur'an for remembrance, so is there anyone who thinks﴾ "The Moon: 17" - confirms the facilitation of the Qur'an to remember "for those who want to contemplate" and urges it.

Third: The internal structure of the Qur'anic tongue "Mathani, Hermetic and similar":

  1. ﴿And I have brought you seven of the Mathani and the Great Qur'an﴾ "Al-Hajar: 87" - a foundational verse for the concept of "Mathani" "literal pairs as a structural system".

  2. ﴿ God revealed the best hadith, a book similar to Mathani... ﴾ "Groups: 23" - Links the Mathani system to the "structural/phenomenological similarity that calls for reflection".

  3. ﴿He is the one from whom the Book was revealed to you, verses that are refereed, they are the mother of the Book and the last similar... ﴾ "Al-Imran: 7" - "With your own interpretation" you define the components of the system: the arbitrators "letters/origins" and the similarities "compound words".

Fourth: Universal laws reflected in the "marital" language:

  1. ﴿And out of everything we created a couple, as you may remember﴾ "Dhariyat: 49" - the universal principle of marriage with which the linguistic system of the mathani is in harmony.

Fifth: Consequences of reluctance to reflect and understand:

  1. ﴿Deaf to you my uncle, they will not return﴾ "Al-Baqarah: 18" - vilify the disruption of the tools of understanding.

  2. ﴿...These are like cattle, but they are astray... ﴾ "Al-A'raf: 179" - likening those who do not understand cattle.

  3. ﴿And whoever turns away from my remembrance, he will have a living in distress, and we will cram him on the Day of Resurrection blindly﴾ "Taha: 124" - Symptoms are linked to distress and blindness "deprivation of light and understanding".

  4. ﴿...Allah does not guide the unjust people﴾ "Al-An'am: 144" and "and the like" - indicate that guidance and "understanding" are prevented from the unjust and immoral because of their deeds.

This list represents a strong set of verses from which to establish, build and strengthen the methodology of "the jurisprudence of the Arabic Qur'anic tongue".

Treasures Beyond the Letter: Contemplation Expands Horizons of Meaning in the Holy Qur'an

Introduction: An invitation to dive into the sea of Quranic words

The Holy Qur'an, the miraculous word of God, is not just a book whose letters are read and whose verses are recited, but it is a sea full of meanings and layers of significance that unfold to those who contemplate and sink into its depths. We often stop at the direct physical meaning of the word, which is a necessary initial understanding, but sufficiency with it may withhold from us treasures of wisdom and spiritual and moral meanings that God Almighty intended. The repeated call in the Qur'an for reflection, reflection and reasoning "Do they not contemplate the Qur'an... ﴾, "You may be reasonable", "For people who think" is not an entertaining invitation, but an essential key to "touching" the truth of the divine text and understanding its deeper purpose. Calling for a contemplative journey to expand the understanding of some of the central Qur'anic terms, moving from physical crusts to moral pulp.

  1. The "heart": not just a pump, but the center of awareness and faith

When the "heart" is mentioned in our daily lives, the physical organ that pumps blood comes to mind. But in the Qur'anic tongue, the heart transcends this material dimension to become the center of perception, understanding, reason, faith and disbelief. The Qur'an attributes sanity and jurisprudence to the heart: ﴿... They have hearts that they do not understand... ﴾ "Norms: 179". It is the object of faith and tranquility (not by the remembrance of God, the hearts are reassured) "Thunder: 28", and it is also the object of moral sickness (in their hearts is a disease... ﴾ "Cow: 10". Reflection reveals that the goodness and moral integrity of the heart are the basis of correct understanding and firm faith.

  1. "Healing": not only the medicine of the body, but the balm of the soul and the mind

The Qur'an describes itself as ﴿... Healing for what is in the chests... ﴾ "Yunus: 57". Is this healing limited to physical illnesses that may be cured by reading the Qur'an "ruqyah"? Contemplation expands the concept to reveal that the greatest healing is the healing of hearts and chests from the diseases of doubt, hypocrisy, ignorance, envy, arrogance and delusion. It is a moral healing that purifies the soul, corrects the mind and refines behavior. More profoundly, this moral and psychological healing has a prolonged impact on physical health, as a healthy heart reassured by the light of God is better able to resist physical diseases.

  1. "Food" and "sustenance": not limited to matter, but includes food for the soul and mind

We usually understand "food" as what we eat and drink to satisfy the hunger of the flesh. But contemplating verses such as "Let man look at his food" ("Abs: 24" or "And feed the food on his love... ﴾ "Human: 8" opens the door to a wider gloss. "Food" and "livelihood" in the Qur'an may include everything that nourishes a person, benefits him, and provides him with the means of life and survival, materially and morally. Guidance is a livelihood, knowledge is a livelihood and food for the mind, piety is the best and wisdom is much good. "Feeding food on his love" may include sharing knowledge, guidance, and goodness with others, not just feeding bellies.

  1. "Disease": not always the bug of the body, but may be the corruption of the mind and heart

When the Qur'an mentions the permission to break the fast for the sick (who among you is sick... ﴾ "Al-Baqarah: 184", the direct meaning may be physical illness. But contemplating other verses such as "In their hearts is sickness... ﴾ It reveals that the Qur'an uses the term "disease" more broadly to include diseases of the heart, mind and soul, such as doubt, hypocrisy, and following toxic desires and thoughts. Understanding this moral dimension of disease is necessary to diagnose and treat society's intellectual and spiritual diseases with Qur'anic guidance.

  1. The poor" and the "poor": not only the poverty of money, but the need for knowledge and guidance

When the Qur'an commands us to be kind to the "poor" and "poor" and to feed them "as in the verses of ransom, expiation, zakat and almsgiving", the mind goes directly to those who lack money, food, clothing and shelter. This material meaning is essential and essential, and meeting these needs is an undisputed religious and humanitarian duty.

But does the meaning of palliative and poverty stop there? Contemplation opens our eyes to other dimensions of human need. Man is not only a body that eats and drinks, but a thinking mind and a spirit that yearns for knowledge and guidance. A person may be "poor" or "poor" with money, if he lacks useful knowledge, guiding insight, tranquility of heart, or purpose and meaning in his life.

Extending our understanding of the poor and poor to cognitive and spiritual needs does not diminish the importance of satisfying material needs, but rather complements and deepens them. The true contemplator of the Qur'an understands that giving must be universal: we feed the hungry, clothe the naked, shelter the homeless, and at the same time, seek to teach the ignorant, guide the lost, educate the unwary, and provide "cognitive nourishment" and "spiritual clothing" to those who lack it.

Conclusion: Contemplation is the key to life in the Qur'an

Limiting oneself to a physical understanding of Qur'anic terminology may make our relationship with the Qur'an superficial and limited. As for contemplation, which seeks to reveal the moral, spiritual and intellectual dimensions, it revives hearts, heals breasts, nourishes minds and makes the Qur'an indeed a "light" with which we walk in the paths of life. It is a continuous call for every Muslim man and woman to transcend the phenomenon of the letter and dive into the sea of meanings, to realize that the words of God carry layers of light, guidance and healing that unfold to those who heard while they were martyrs and to those who had a heart to reason with. Let's make Contemplating the Qur'an is a key to a deeper understanding of ourselves, the universe and our relationship with our great Creator.

"The Arabic tongue shown" or "the tongue of the Arabs"? Redefining the linguistic framework of the Qur'an

Introduction: Do we really understand the language of the Qur'an?

When interpreting the Holy Qur'an, it is often assumed that its language is the same as the "Arabic" we speak today or that spoken by the Arabs of the pre-Islamic era and early Islam, which was written down in dictionaries and laid down in traditional grammar and morphology books. This assumption, while logical at first glance, ignores a unique peculiarity that the Qur'an itself has repeatedly emphasized: that it was revealed (in a clear Arabic tongue). "Poets: 195". What is this "clear Arabic tongue"? Is it exactly the same as Lisan Al Arab? What effect does confusing them have on our understanding of God's book?

  1. Lisan Al Arab: The Changing Human Language

"Lisan al-Arab" is a term we use here to refer to the Arabic language as used by humans throughout their history:

  1. "The Clear Quranic Arabic Tongue": The Fixed Language of Revelation

In contrast, the Qur'an describes his tongue as "a clear Arabic tongue." This description is not merely an affirmation of the Arabism of language, but rather an identification of the intrinsic characteristics of this divine tongue:

  1. The danger of confusing the two tongues:

The common methodological error in many interpretations and studies is to deal with the "Qur'anic tongue shown" with the same rules, tools and logic of the "tongue of the Arabs", which leads to many problems:

  1. The Right Approach: Starting from the Qur'an

To avoid these problems, we must start from the following principle: the Qur'anic Arabic tongue is the origin and reference, and the Arabic tongue is a branch that may be used with caution. This requires:

Conclusion:
The distinction between the "clear Arabic tongue" revealed by the Qur'an and the circulating "tongue of the Arabs" is not a linguistic luxury, but a methodological necessity to understand the Book of God correctly and accurately. We must treat the Qur'an as an integrated linguistic system with its own unique rules and characteristics, deduce these rules from the text itself, and not subject it to the rules of human language that may fall short of realizing its perfection and miracles. Returning to the Qur'anic tongue is the first step towards deeper reflection and wider revelation of the secrets of speech. God.

Hermetic and similar to the perspective of the Qur'anic tongue: All the Qur'an is hermetic

Introduction: The problem of ambiguity in the text shown

The issue of "the hermetic and the similar" is one of the most controversial and controversial interpretive issues in the history of Islamic thought. The controversy is mainly based on the understanding of the seventh verse of Surat Al-Imran: ﴿ He is the one from whom the Book was revealed to you verses of the courts who are the mother of the book and the last similar, but those who have in their hearts deviation follow the similarities of it for the sake of sedition and in order to interpret it, and only God knows its interpretation and those who are firmly established in Knowledge they say, believe in it everyone from our Lord, and only the first of the minds is mentioned.

The prevailing traditional understanding of this verse divides the verses of the Qur'an into two parts: verses of "courtesy" with clear significance that bear only one meaning, and verses of ambiguous "similarities" that may have more than one meaning or whose true meaning is known for certain only to God "or those who are firmly established in science at odds." This traditional understanding, while common, raises fundamental problems:

  1. Contradiction with the description of the Qur'an as "clear": How can the Qur'an be "clear" and "clear and detailed" and at the same time contain verses that are inherently ambiguous?

  2. Opening the door for false interpretations: Claiming that there are similar verses with ambiguous meaning may open the door for the people of deviation to interpret them according to their whims and mislead people.

  3. Suggesting a lack of statement: This division may suggest that the statement of the Qur'an is not complete or that some of its parts are not amenable to certain understanding.

The jurisprudence of the Qur'anic tongue: a new vision of the hermetic and similar

The jurisprudence of the Qur'anic Arabic tongue, with its approach based on the unity of the text and its internal system, offers a different vision of this issue, based on the following principles:

  1. The whole Qur'an is hermetic: based on the Qur'an's description of itself as a book whose verses were wiser and then separated..." Hood: 1", we see that all the verses of the Qur'an are governed in their origin, linguistic structure and essential significance within the framework of the "clear Arabic tongue". There are no verses that are inherently vague or intended for themselves to confuse people. Precision here means precision, coherence and clarity for those who have the right tools of understanding.

  2. The similarity is relative and not subjective: The similarity mentioned in the verse of Al-Imran is not a subjective characteristic of some verses that makes them ambiguous in nature, but rather a relative similarity related to one of two things:

  3. Courts "Mother of the Book" = The origins of the Qur'anic tongue: "Mother of the Book" are the origins and courts to which it is referred to to understand everything that may seem similar. In our methodology, we see that the "names of letters" and their basic connotations derived from the "mathani" "literal pairs" are these courts or assets that constitute the "mother" of the Qur'anic tongue. Words "similar in structure because they contain common bladders" are understood by these hermetic and even ascendants.

  4. Interpretation: Revealing the original meaning: The interpretation mentioned in the verse (and in order to interpret it) is not in the sense of diverting the word from its appearance to a likely meaning, but in the sense of knowing the fate, truth and purpose to which the verse or word leads, and revealing its deep original meaning associated with its structure, context and origins "Mathani and the names of letters". The people of deviation seek this interpretation to divert it from its proper course to meet their whims.

  5. "And only Allah knows its interpretation": Divine Teaching by Contemplation:

Proposed practical methodology for dealing with "similar":

When confronted with a seemingly unclear or "similar" verse or word, the Qur'anic jurisprudence approach invites us to:

  1. Do not rush to judgment: We do not judge them with absolute ambiguity or resort to distant interpretations.

  2. Structural analysis: returning words to their roots and bladders and analyzing their original semantics.

  3. Comprehensive context study: linking the verse to its direct, objective and general context in the Qur'an.

  4. Linking to the courts: comparing them with other clear verses that deal with the same subject or use the same roots and bladders.

  5. Deep reflection and seeking guidance: the realization of the mind and heart, and the use of God to open the shutters of understanding.

Conclusion:
The perspective of the jurisprudence of the Qur'anic Arabic tongue frees us from the traditional problem of the hermetic and similar. The whole Qur'an is tight in its tongue and system, and similarity is relative to our understanding or apparent similarity with other texts. God Almighty is the teacher to interpret what we may suspect, and the way to learn is deep reflection based on the origins of the Qur'anic tongue "letters and Mathani" and its internal methodology, with belief in the unity of the text and surrendering the heart to the All-Knowing Guide.

Abrogation in the Qur'an: a statement and detail - not removal and invalidation

Introduction: The problem of "nullifying" God's words with God's words!

The issue of "abrogation" in the Qur'an is one of the most complex and controversial issues in Qur'anic science and exegesis. The traditional common understanding of abrogation means removing the rule of a Qur'anic verse or pronouncing it and replacing it with the ruling or pronunciation of another verse revealed after it. This understanding is mainly based on the interpretation of the Almighty' s saying: "We do not copy a verse or forget it, we are good from it or like it, did you not know that Allah is Almighty over everything?" "Al-Baqarah: 106".

This traditional understanding of copying in the sense of removal and revocation poses significant challenges and problems:

  1. Conflict with the memorization and perfection of the Qur'an: How can it be said that some verses of the Qur'an have been invalidated or removed with the Qur'an itself asserting that it is a preserved and hermetic book? "We have revealed the dhikr and we are his keepers", "A book whose verses are wiser...﴾.

  2. Opening the door to doubt and confusion: The claim that there are abrogated "invalid" verses may open the door to questioning the validity of some provisions of the Qur'an or the completeness of the text.

  3. Lack of consensus and clear criteria: Scholars differed greatly in identifying abrogated and abrogated verses, and in setting precise criteria for saying abrogation, which led to confusion and confusion.

  4. Contradiction with the universality of the message: How can you invalidate Qur'anic rulings that were valid for a time and are no longer so, and the Qur'an is a universal and eternal message?

    1. The jurisprudence of the Qur'anic tongue: abrogation in the sense of statement - composition and confirmation

Returning to the original semantics of the words in the Qur'an and to understanding the text as an integrated whole, the jurisprudence of the Qur'anic Arabic tongue presents a different vision of the concept of abrogation that goes beyond the meaning of removal and invalidation, and is in harmony with other Qur'anic concepts that emphasize memorization and accuracy:

  1. Linguistic and radical meaning of "copy":

  2. Re-understanding the verse of al-Baqarah "106" in light of the integration of "abrogation" and "reproduction":

  3. "Transcription" as a graphic and Qur'anic method of "confirmation and detail":
    Abrogation with this systematic understanding is part of the Qur'an's methods of clarification and fixation, not removal:

  4. Response to alleged transcription examples:
    "This part remains the same, as the new understanding of copying as a statement and specification is applied to well-known examples"

Conclusion:

The correct understanding of abrogation in the Holy Qur'an, derived from its clear Arabic tongue and internal methodology, and in integration with the concept of cloning, which means codification and accurate fixation, confirms that abrogation is a statement, clarification, detail, allocation and confirmation of meanings and rulings, not the removal and invalidation of God's words. This understanding preserves the perfection, tightness and unity of the Qur'an, and closes the door to suspicions and interpretations that contradict its sanctity and immortality. It invites us to contemplate the Qur'an as a whole and complementary, its verses believing each other, showing each other and proving its solid truths.

Responding to suspicions of the Qur'anic tongue approach

Introduction: Immunizing Understanding Against Skepticism

The Holy Qur'an, the miraculous words of God, has not been spared from attempts to question and raise suspicions about it throughout the ages. These suspicions target various aspects, some related to its language and statement, some related to its scientific or historical content, and others that claim internal contradictions in it. These suspicions often stem from a superficial understanding of the text, from the application of external rules and logic to it, or from a lack of familiarity with the specificity of its "clear Arabic tongue".

Traditional interpretations, despite their appreciated efforts, may not always provide adequate systematic responses to emerging suspicions, especially those based on the development of science and human knowledge. Here, the "jurisprudence of the Qur'anic Arabic tongue" stands out with its verbal approach and tools derived from within the text, to present a strong and objective methodology to fortify Qur'anic understanding and respond to these suspicions in a scientific and logical manner.

How does the jurisprudence of the Qur'anic tongue respond to suspicions?

  1. Show the tight linguistic system "Response to linguistic suspicions":

  2. Understanding scientific and historical references from the context "responding to scientific and historical suspicions":

  3. Solve the alleged contradictions "show the unity of the text":

"Concise" practical examples:

Conclusion: The
jurisprudence of the Qur'anic Arabic tongue, with its verbal approach and structural analysis, provides a powerful methodological shield to respond to suspicions raised about the Qur'an. Returning to the text itself, revealing its elaborate internal order, understanding its deep and fixed connotations, and refusing to subject it to external rules or fragmented interpretations, we can show the perfection and miraculousness of the Qur'an, and refute suspicions with a strong argument and shining proof derived from God's own words. It is an approach that restores the prestige of the Qur'an and fortifies Muslims' understanding of the Book of their Lord.

Renewing religious discourse and linking it to reality

How does the verbal approach contribute to the renewal of religious discourse?

  1. Introducing a new understanding of the Qur'an:

  2. Focus on overall values and principles:

  3. Confronting extremism and extremism:

  4. Promoting dialogue and tolerance:

  5. Linking religion to life:

6. Addressing the mind and heart:

In short:

The verbal approach and the jurisprudence of the Qur'anic tongue offer the tools to renew religious discourse and make it more relevant to contemporary reality. They help to understand the Qur'an in a new and balanced way, to derive its universal values and principles, to confront extremism and extremism, to promote dialogue and tolerance, and to link religion to life. They enable religious discourse to be more influential and positive in people's lives and in society.

The intentional principle in language: overcoming arbitrariness in the Qur'anic tongue

Introduction: Are words just arbitrary symbols?

In modern linguistic studies, especially influenced by the ideas of Ferdinand de Saussure, a principle known as "Arbitrariness of the Linguistic Sign" prevailed. This principle holds that the relationship between the word "signifier" and its meaning "signifier/concept" is completely arbitrary, that is, it is just a convention and an implicit agreement between the people of the same language, and there is no natural, essential or logical link between the sound of the word or its letters and the meaning it carries. The word "tree" in Arabic, "tree" in English, or "baum" in German, all denote the same thing, but there is nothing in the sounds or letters of these words that is necessarily related to the reality of the tree itself.

This principle, although it may be true to some extent in the evolution, diversity and changing terminology of human languages, poses a profound problem when applied absolutely to the "Arabic Qur'anic tongue". Can the language of divine revelation, the hermetic book that "falsehood does not come from his hands or from behind him", can be based on mere arbitrary relationships between its words and meanings?

The jurisprudence of the Qur'anic tongue and the intentional principle:

The Qur'anic Arabic jurisprudence, with its structuralist contemplative approach, offers a very different vision based on the "Principle of Intentionality/Motivation" in the Qur'anic language. This principle means:

  1. The existence of an intrinsic link: There is an authentic, intrinsic and intentional relationship between the structure of the Qur'anic word "sounds, letters, muthaniyeh/literal pairs" and the exact meaning it carries. The divine choice of words and structures is not arbitrary, but rather a tight and precise choice based on this link.

  2. Structure carries connotation: The word is not just an empty vessel of meaning, but its internal structure (especially through the semantics of letters and bladders) contributes mainly to the formation and determination of meaning.

  3. "Kinetic meaning": This intrinsic link is manifested in the "kinetic meaning" of the word, which is the original dynamic meaning that reflects the reality of the name and its connection to the laws of the universe and life, which can be deduced from the analysis of the structure of the word.

Evidence from the jurisprudence of the Qur'anic tongue on the intentional principle:

The foundations we have detailed in this book provide strong evidence for this principle:

The importance of the intentional principle in reflection:

Belief in the intentional principle in the language of the Qur'an opens up new horizons for reflection:

Conclusion:
Contrary to the arbitrary principle that may prevail in the study of human languages, the "Quranic Arabic tongue shown" is based on the principle of intentionality, where there is an intrinsic and intentional relationship between the structure and meaning of the word. The semantics of letters and bladders, the elaborate phonetic and structural system, and the rejection of total synonymy are all evidence of this principle. Understanding this intentionality is essential to deep reflection on God's words, unraveling layers of authentic meaning, and recognizing an important aspect of His unique miracle. It is a call to deal with every letter and every A Qur'anic word as carrying an intentional message waiting for someone to contemplate it and reveal its secret.

The Noble Qur'an between the sacred text and the challenges of understanding: the methodology of dealing and the philosophy of following the violation

Introduction: The
Holy Qur'an is the central text of Islam, and it is not just a book to be recited, but a source of guidance, legislation and a comprehensive way of life. However, understanding this profound text and applying its gifts is a major challenge, which throughout history has led to the emergence of divergent, and sometimes conflicting, exegetical approaches. This research aims to explore the nature of the Qur'an, highlight the most prominent methodological differences in dealing with it, and provide foundations for a sound methodology, while stopping at the philosophy of "following by violation" as a model that presents a specific vision of the relationship. Between the text and the spirit of the legislation, finally, alert to the dangers of deviation in the difference that may amount to prostitution.

First: The nature of the Qur'an: guidance, integration, and an invitation to reflection

Before delving into how to deal with the Qur'an, it is necessary to determine what it is as highlighted by the sources. The Qur'an is first and foremost "guidance and mercy for people who believe", revealed to show people what they disagree about and to answer their great existential questions about the purpose of creation and existence. It is a divine text that calls for reflection and reflection, and emphasizes the values of justice, equity and charity. It is important to realize that it is not just an experimental scientific book in the modern sense, but an integrated system that must be understood as a single fabric, where it is interpreted The verses are mutually exclusive. It is also seen as "an end in itself," in the sense that achieving its higher purposes such as thanksgiving, gratitude and good deeds is the ultimate goal. This multifaceted nature – being divine guidance and an interpretable text and mental reflection – makes the way it is dealt with pivotal.

Second: Understanding Challenges: Curriculum Variation and Impact

Reality reveals a wide variation in methodologies for dealing with the Qur'anic text, leading to different conclusions. The most prominent of these discrepancies include:

  1. Literal understanding versus understanding purposes: Are we satisfied with the appearance of the word or do we seek the spirit of the text and its overall goals "Maqasid al-Shari'a"?

  2. Fragmentation vs. Holistic Outlook: Do we treat verses as separate units or as part of an integrated system that illustrates each other?

  3. Tradition vs. Enlightened Ijtihad: Do we rely exclusively on the hermeneutic tradition or do we act reason and conscience in the light of the text itself?

  4. Neglecting context versus considering it: do we extract verses from their linguistic and historical contexts or do we consider them as a basis for correct understanding?

These methodological differences are the root cause of many conflicting interpretations, and underscore the urgent need for a solid methodology.

Third: The Philosophy of "Following by Transgression": Towards Understanding the Spirit and Purpose

In the search for a deeper understanding, the philosophy of "following by disagreement" offers a specific vision, especially when dealing with a text such as the Qur'an, which, according to this philosophy, calls for liberation in essence. The idea is to distinguish between the "da'i" "the source" and the nature of his call "restriction or liberation":

This philosophy is applied by focusing on the "inputs" of legislation (context, circumstances, purposes) rather than simply literally adhering to its "outputs" (apparent commands and prohibitions). Understanding a verse such as "prepare for them as much strength as you can" does not mean clinging to the old means of force, but rather understanding the purpose of "preparing the possible force" and applying it in a way that suits the times. Similarly, in the case of the hijab, he argues that the end is "not to do harm", and if the application of a certain form of it leads to harm in a particular circumstance, then modifying the application to achieve the end may be considered as True following the spirit of the text. This philosophy emphasizes wisdom, understanding of ends, and change based on data, considering that the text interacts with the contemplative looking for solutions.

Fourth: Towards a sound methodology: the foundations of rational dealing

Far from adopting a single philosophy absolutely, it is possible to draw general foundations for a sound methodology in dealing with the Qur'an that goes beyond the aforementioned problems:

  1. Integrative view: Dealing with the Qur'an as an objective unit.

  2. Contextualization: Understanding verses within their linguistic, objective, and historical contexts.

  3. Contemplation and the realization of reason: Transcending transfer to understanding, analysis and deduction.

  4. Linguistic tools: Understand the semantics of words in the origin of their status and context.

  5. Understanding the purposes: linking partial rulings to the overall goals of Sharia "preserving religion, soul, mind, offspring and money, achieving justice and mercy and removing embarrassment."

  6. Objectivity: Abstract as much as possible from preconceived whims and prejudices.

Fifth: Risks of Difference: Levels of Prostitution

Differences in understanding are natural, and may even be a source of enrichment, but the danger lies in how to manage that difference. When difference transcends its epistemological boundaries to turn into enmity, the "prostitute" appears at different levels as the sources allude to him:

  1. Ignorance: Denying the eligibility of the other or the correctness of his opinion and considering the soul as the only source of correctness.

  2. Discord: division, conflict and hostility that tears relations between different people.

  3. Fighting: It is the height of prostitution, where intellectual or interpretive disagreement leads to armed clash and violence.

These levels represent a serious deviation from the purposes of religion, which calls for dialogue in the best way and cooperation in righteousness and piety, and emphasizes that a sound methodology of understanding must be accompanied by high ethics in dealing with the violator.

Conclusion:
Dealing with the Holy Quran is an ongoing journey of learning and reflection. This journey requires an awareness of the nature of the text as divine guidance, a rich and interpretable text, and an awareness of the challenges of understanding arising from different approaches. While a philosophy such as "following by disagreement" offers a perspective that focuses on the spirit and purposes of the text in the face of literal inertia, sound methodology still needs broader foundations that include complementarity, context, reason, and purposes. Most importantly, the goal remains to reach God's will as much as possible, and that Any difference in understanding shall be managed in a spirit of respect and tolerance, in order to avoid slipping into the levels of prostitution that destroy the basic purposes of religion in achieving mercy, justice and peace.

When Quranic interpretations seem problematic: a warning sign or a call for systematic revision?

Dealing with the Qur'anic text sometimes raises profound questions, especially when some of the circulating interpretations of certain words or verses lead to meanings that seem incomprehensible, contradict general moral principles such as justice and mercy, encourage violence and superstition, or contradict God's established laws in the universe and society. How should such interpretative problems be dealt with?

Some put forward the idea that the existence of such problematic explanations is a "warning sign" indicating that something is wrong. This argument argues that the defect may lie in the written text circulating itself, suggesting that some words may have been subjected to what he calls "beautification", which is a slight change in the structure of the original word, such as increasing or decreasing a letter, or adding subsequent control marks such as a xiphoid alif or hamzat, or changing the formation "movements", which led to a change in meaning from the original intention. This perspective suggests that the solution lies in referencing the oldest Qur'anic manuscripts available to verify the original "word drawing" before these alleged additions.

There is no doubt that the call for critical reflection, the non-acceptance of uncritically inherited interpretations, and the interest in the study of ancient manuscripts are positive aspects of this proposition. Acknowledging that human understanding is deficient and that interpretation is a work of jurisprudence that develops is necessary.

However, it is also important to consider several essential points when evaluating the hypothesis of "beautification" or change in text:

  1. Manuscript Science "Search in the earliest copies": Academic studies on the oldest Qur'anic manuscripts "such as Sana'a and others" confirm the existence of a development in spelling and the addition of dots and diacritics later to facilitate reading, but in their entirety they confirm to a very high degree the stability of the main text "Ottoman drawing" circulating. There is no widely accepted scientific evidence to support the idea of systematic and fundamental changes in the structure of the words themselves "such as the conversion of plurals to singular or vice versa in an orderly manner" between the oldest manuscripts and the current text.

  2. Oral frequency: Muslims believe that memorizing the Qur'an did not depend on writing alone, but mainly on frequent oral reception over large numbers in each generation, and that the subsequent signs of control "dots and diacritics" came as tools to document and control this frequent pronunciation in writing.

  3. Other causes of interpretive problems: The source of the problem in interpretation is often not the text itself, but factors related to the interpreter and its methodology, such as:

Conclusion: Being skeptical about certain interpretations is a healthy motivation for review and research. However, instead of jumping directly to the assumption of a change in the written text – a significant claim that requires very strong archaeological and linguistic evidence – it is necessary first and foremost to review the methodology of interpretation itself, the interpreter's tools, and the extent to which he adheres to the rules of linguistic comprehension and context. The defect may be more in the reading lens than in the read text.

Introduction:

There is no doubt that the Sunnah of the Prophet, with the words, deeds and reports of the Prophet Muhammad (peace be upon him), occupies a high place in Islam as a second source of legislation and a practical statement of the Qur'an. However, the text we review raises a sensitive and important issue related to the influence of the narrative tradition (hadiths) on the process of understanding and contemplating the first and highest source: the Holy Qur'an. How have some aspects of this heritage, especially weak, misplaced or presented narratives, influenced Muslims' relationship with the Qur'an? What is the right place that narrations should occupy in the system of Islamic understanding?

First: The Qur'an is the supreme, ruler and dominant source:

Before delving into the influence of narratives, it is necessary to emphasize the basic principle from which the text starts: the Holy Qur'an is the word of God, it is the supreme source that is not surpassed by another source, and it is the dominant and the ruler over everything else.

Second: The Possible Negative Effects of Narrations (especially Untrue) on the Contemplation of the Qur'an:

The text points to several negative repercussions that may arise from the uncontrolled or unsystematic treatment of the narrative heritage, which may distract from the true contemplation of the Qur'an:

  1. Diversion of attention from the Qur'an (indirect abandonment): When narrations, sometimes regardless of their degree of authenticity, acquire excessive holiness and become the focus of attention, study and memorization, the focus may gradually shift from contemplating the Qur'an itself to preoccupation with these narratives. This may lead to the indirect "abandonment of the Qur'an", even if it continues to be recited, because it is no longer the primary focus of understanding and receiving. The Apostle's complaint echoes: "The Prophet said, O Lord, my people have taken this Qur'an abandoned" (Al-Furqan: 30), and abandonment here includes abandonment of contemplation and work.

  2. Confusion and distortion of the understanding of the Qur'an: Weak or fabricated (false) narratives may provide erroneous interpretations of Qur'anic verses, add details that have no basis, allocate general or restrict at all without valid evidence, or even prohibit what the Qur'an has permitted or analyzed what it has forbidden. This inevitably leads to a distortion of the correct understanding of the Qur'anic text and a departure from God's will.

  3. Making narrations an independent or higher legislative source: In some cases, some narrations (even if they are monothetic) are treated as an independent legislative source that adds new provisions that are not contained in the Qur'an, or may be introduced to the Qur'anic text when there is apparent contradiction. This contradicts the fact that the Qur'an is a "clarification of everything" and that it is the supreme source.

  4. Weakening the critical mentality and free reflection: When narratives are sanctified and immune from criticism or scrutiny, people may develop a mentality that accepts everything told without critical thought or presentation of the Qur'an. This contradicts the Qur'an's constant call for reflection, reflection and the use of reason: "Will they not contemplate the Qur'an...", "Will you not be reasonable".

  5. Presenting a negative or distorted image of Islam: Some narratives, especially those that have been fabricated or misunderstood, may portray Islam as rigid, unfair, illogical, or superstitious, causing people to alienate religion or presenting a distorted image of it to the world.

  6. Undermining trust in religious sources: When people discover, through scientific research and investigation, that some of the narratives they believed to be true and sacred are in fact fabricated or weak, it may lead in reaction to a loss of confidence in the religious heritage as a whole, including the correct sources, and perhaps even in the Qur'an itself for some.

  7. Focus on sub-details and marginal issues: Many narratives delve into minute details and sub-issues or historical controversies. Excessive preoccupation with these matters may distract from the overall purposes of the Qur'an and the core values it advocates, such as justice, mercy, charity, and reflection on the universe.

Third: The correct approach proposed to deal with novels:

In contrast to these potential negative effects, the text calls for a more balanced and disciplined approach to the narrative heritage, based on the following foundations:

  1. Return to the centrality of the Qur'an: Making the Holy Qur'an the origin, axis and standard to which all narrations are presented and by which religion is understood in the first place.

  2. Adhering to the authentic and fixed narrations only: limiting oneself to reasoning and relying on hadiths and narrations that have been proven to be true in accordance with the strict rules of hadith science, while being very careful of weak and fabricated narrations.

  3. Presenting narrations to the Qur'an: Not accepting any narration, even if it is true, if its text explicitly and categorically contradicts a tight Qur'anic text, or with one of its fixed overall purposes, or with certain scientific facts.

  4. Distinguishing between what is general legislation and what is specific to a particular circumstance: Understand that some of the Prophet's words or actions may be related to certain historical, social, political, or individual circumstances, and do not necessarily represent general and binding legislation for all Muslims at all times and places.

Conclusion:

The aim is not to deny or belittle the authentic Sunnah of the Prophet, which is an integral part of the understanding and application of Islam. But the call here is to restore things to their proper status, so that the Qur'an remains the supreme origin and the dominant ruler, and the correct Sunnah is the statement and application that does not contradict this principle. Purifying the narrative heritage from what it has been attached, adopting a strict critical approach in accepting it, and always presenting it to the Book of God, is necessary to free the Muslim mind from confusion, and empower it. From direct reflection in the Holy Qur'an, and reaching a purer and purer understanding of the eternal religion of God.

  1. The style of the Prophet's hadith and the style of the Holy Qur'an

1. Nature of style:

2. Subjectivity manifested in style:

3. Inference on the difference of the source:

4. Illustrative examples:

Conclusion:

The innovative Qur'anic style reflects a unique divine subjectivity, while the usual prophetic style reflects human nature. This fundamental difference in style is evidence of the different source of each.

Explanation and interpretation of the noble verse: "If it was from someone other than Allah, they would find a lot of difference in it" "An-Nisa: 82"

Introduction:
This verse represents a challenge and conclusive proof that the Holy Qur'an is a revelation from God Almighty, and not written by human beings. It invites contemplators to consider the construction of the Qur'an, its internal coherence, and its freedom from fundamental contradictions, so that this fact may be proof of its divine source.

A. What is the negated "difference" in the verse?

Difference here is not merely a diversity in styles or partial details that serve rhetorical or legislative purposes, nor subtle differences in readings that enrich meaning. Rather, what is meant is "difference" in the sense of "fundamental contradiction" or "fundamental conflict" that destroys the text and loses its credibility and coherence, and appears in:

  1. Contradiction in doctrines: such as describing God with conflicting attributes, or presenting conflicting concepts about the occult, such as the Last Day or angels.

  2. Contradiction in legislation and provisions: such as analyzing and prohibiting something at the same time without the presence of a copyist and abrogated with clear wisdom, or conflicting rulings in similar cases without justification.

  3. Contradiction in news and stories: such as telling a historical story in a contradictory way in different places so that one denies the other, or the information contained in it contradicts established facts.

  4. Contradiction with cosmic facts: such as mentioning scientific facts that have been conclusively proven invalid.

  5. Contradiction in style and rhetoric: so that there is a large and abnormal disparity in the level of rhetoric between its parts can only be explained by the multiplicity of human sources.

The Holy Qur'an, despite its revelation over 23 years in various circumstances and changing events, is completely devoid of this kind of difference and contradiction. Its verses are complementary, its stories are compatible, its rulings are consistent, and its doctrines are fixed, which testifies to the unity of its source, which is God the All-Knowing and the Wise. For example, the story of Moses, peace be upon him, which is mentioned in many surahs, each time with a different angle and additional details that complete the overall picture without any contradiction. Another example: Gradual prohibition of alcohol, which came in line with the wisdom of legislation and taking into account the conditions of society.

B. Why did the word "so much" come up?

The word "a lot" has important connotations:

  1. Emphasizing the impossibility of safety from differences in human speech: The nature of human work, no matter how knowledgeable and careful its author, is not without imperfection, error and contradiction, especially if it is a large and complex work produced over a long period. If the Qur'an were from someone other than God, many of these fundamental contradictions would certainly appear in it.

  2. Reference to the magnitude of the miracle: to deny the existence of "many" differences is an affirmation of the degree of absolute perfection and precision in the Qur'an, which exceeds human capacity. The absence of even a few contradictions is miraculous, so how did God deny the existence of the many contradictions expected?!

  3. Differentiating between blameworthy difference and commendable diversity: There may be multiple readings or interpretations in the Qur'an resulting from the richness of language, the depth of meanings, and the different perceptions of people in reflection. This is a "difference of diversity and enrichment" and not a "difference of contradiction and contradiction". The word "a lot" denies the second type "essential contradiction" that corrupts the text, and does not negate the first type "enrichment diversity" that increases its depth and beauty, such as the readings (Malik) and (King) in Surat Al-Fatihah, both of which are true and enrich the meaning.

c. How is this considered evidence of the oneness of God and the source of the divine Qur'an?

The complete absence of the fundamental differences expected in any human work of this magnitude and duration is conclusive evidence that it is not man-made, for the following reasons:

  1. The limitations and vicissitudes of human science: Man has limited knowledge, and is affected by his circumstances, environment and time, and his ideas and convictions change. Any book produced by human beings over a period of 23 years will inevitably reflect this change and development, and will show the retreat or modification of previous ideas in a way that may seem contradictory. As for the Qur'an, it is consistent from beginning to end.

  2. The influence of human passions and interests: The human soul tends to be passionate, and personal, tribal, or self-interested prejudices may appear in human writings. The Qur'an is inseparable, as it addresses all humanity with an approach of justice and absolute truth.

  3. The Challenge: The verse represents an ongoing challenge for humanity to find this "much difference" in the Qur'an, or to come up with a book that is equally coherent and perfect. Throughout history, no one has been able to rise to this challenge despite constant attempts to look for loopholes.

  4. Universal consistency: This consistency is not only in doctrines and judgments, but includes rhetorical, scientific, historical, psychological and social aspects. The cosmic truths referred to in the Qur'an correspond to modern scientific discoveries "such as the stages of embryo creation".

This perfection and consistency can only come from absolute knowledge, great wisdom, and a superior ability that only Allah Almighty possesses, who has taken note of everything: "Does he not know who created him, who is the gentle and expert?" "The King: 14", "Say that He who knows the secret in the heavens and the earth revealed that He was forgiving and merciful" "Al-Furqan: 6".

d. How do we respond to those who claim that there is a difference in the Qur'an?

The claim of contradictions in the Qur'an often arises from misunderstandings, superficial readings, or decontextualization of texts. The response to these claims is with a well-established scientific methodology:

  1. Understanding the context: Knowing the reasons for the revelation, the historical and social context of the verses, and the context of the surah itself, solves many of the alleged problems.

  2. Harmonization: Some verses may seem contradictory at first glance, but by contemplating and looking at the totality of the texts on the subject, it becomes clear that they are complementary rather than conflicting. Example: The verses of intercession are understood in the light of the verses that deny intercession except with the permission of God and for those who are satisfied.

  3. Distinguish between general vs. Specific: Some verses come with general rulings, and others come to allocate or restrict them. Understanding this relationship eliminates the apparent conflict. Example: The general verses of jihad are understood in the light of other verses that explain that it is for defense and for the response of aggression and not for coercion.

  4. Linguistic Analysis: Arabic is a rich language, and the word may have multiple meanings. Referring to the origins of language, its dictionaries and the rules of rhetoric reveals the accuracy of Qur'anic expression and removes confusion.

  5. Contemplation and tracking of contemplators who built their understanding on solid scientific foundations "the Arabic Qur'anic tongue, the interpretation of the Qur'an with the Qur'an, the Qur'an and multiplying verses with verses and context, the purposes of Sharia,... ".

  6. Differentiation between the text and its interpretation: It must be differentiated between the infallible Qur'anic text and the human understanding of it "interpretation or interpretation", as the difference may be in the understandings and interpretations of ijtihad, and this is natural, and does not mean that there is a contradiction in the text itself.

Summary:
An-Nisa' verse 82 is a basic and methodological rule for dealing with the Holy Quran. It emphasizes its miracle and internal cohesion as evidence of its divine source, and denies it the fundamental contradictions that are not devoid of any human action. It calls for deep reflection to understand the integrity of its verses and the consistency of its rulings, and to respond to suspicions with a scientific methodology based on understanding the context, language and purposes of the Sharia.

The difference between the book and the Qur'an: a detailed study

Introduction

The difference between the "book" and the "Qur'an" is an essential concept in understanding and contemplating the Qur'anic text. While "book" refers to the fixed text recorded in the Qur'an, the "Qur'an" expresses personal understanding and vital interaction with that text. This study aims to deconstruct these concepts and clarify the differences between them, based on Qur'anic texts and linguistic and terminological analyses.

Part I: Definition of the Book and the Qur'an

1. The book "Mushaf"

- Linguistic definition:

- "book" in the language means combination and codification, from the verb "wrote" which denotes the combination of things.

- Idiomatic definition:

- It is the text revealed by God Almighty, recorded in the Qur'an, which is considered the absolute reference for everything related to the universe and man.

- The Almighty says: "We have not overdone anything in the Book" "Al-An'am: 38", which confirms its comprehensiveness and perfection.

2. Quran

- Linguistic definition:

- "Qur'an" is derived from the verb "read", which means plural and recitation.

- Idiomatic definition:

- It is personal understanding or self-reading of the book, which is a human experience that can evolve and vary according to culture and science.

- The Almighty says: "Read what you can from the Qur'an" "Al-Muzzammil: 20", which indicates its flexibility and diversity of levels of understanding.

Part II: Characteristics of the Book and the Qur'an

1. Book Characteristics

- Stability and unchange:

- The book is preserved from distortion, as in the Almighty's saying: "We have revealed the dhikr and we are his keepers" "Al-Hajar: 9".

- It is characterized by the stability of the text and the clarity of meanings, which makes it the ultimate reference in legislation and doctrine.

- Cosmic universality:

- It contains all the cosmic norms and answers to existential questions, such as saying: "And the book was revealed to you to explain everything" "Al-Nahl: 89".

- Source Languages:

- Semitic languages such as Hebrew and Syriac are derived from it, which shows its linguistic uniqueness, as in his saying: "We were not sent by a messenger except through the tongue of his people" "Abraham: 4".

2. Characteristics of the Qur'an

- Flexibility and pluralism:

- His understanding is influenced by the reader's experience and culture, such as reading a manual about the car; the beginner understands the general description, while the engineer understands the technical details.

- The Almighty says: "We have facilitated the Qur'an for remembrance" "Al-Qamar: 17", which confirms the possibility of interacting with it at different levels.

- Susceptibility to error:

- Misreading may lead to intellectual deviations, as has happened in some historical extremist interpretations.

- Creative interaction:

- It is like playing a fixed musical note; the note is the book, and the playing is the Qur'an.

The fundamental differences between the book and the Qur'an

Book Qur’an
The fixed text of the house "Mushaf". An absolute divine source, which does not change across time or space. Personal understanding of the text. Relative human experience, evolving with the development of knowledge
It contains all the absolute truths like the cosmic norms. It reflects the relative interaction with facts and may not reach every detail.
Preserved from misrepresentation. It may be distorted with misinterpretations such as some exaggerated interpretations.
The source of languages and canons. A final legislative reference, such as the provisions of prayer and zakat Practical application changing according to time - variable practical applications, such as the jurisprudence of contemporary calamities.

Part IV: Illustrative examples from Qur'anic texts

1. The book as the "catalogue of the universe"

- Example: The Almighty says: "And out of everything we created a couple" "Al-Dhariyat: 49".

- Here the book shows the marital law of creation, which modern science has discovered in atoms and living beings.

2. The Qur'an as a "moving reading"

- Example: The Almighty says: "If My servants ask you about me, I am near" "Al-Baqarah: 186".

- Divine closeness may be understood differently: some see it as metaphorical closeness, others as an existential presence, according to the depth of contemplation.

Part V: Philosophical and Practical Implications

1. Existential philosophy

- The book: provides answers to the big questions of "creation, destiny, justice".

- The Qur'an: encourages questioning and research, as in saying: "Say, walk in the earth, and see how creation began" "Spider: 20".

2. Social Apps

- The book: defines the moral constants "justice, honesty, mercy".

- The Qur'an: interprets these constants according to the conditions of society, such as the jurisprudence of minorities in the West.

The bottom line

The Bible and the Qur'an are two sides of the same coin: the first represents the absolute and immutable truth, and the second represents the human effort to understand this truth. The relationship between them is like the relationship between a fixed map and a personal journey; the former defines the parameters, and the latter expresses the subjective experience of walking on them.

Rule of thumb:

> "The book is light in heaven, and the Qur'an is light in the breasts."

Conclusion:

This study shows that a deep understanding of the Qur'an is inseparable from the perception of the difference between the "book" as a fixed revelation and the "Qur'an" as a vital interaction. As the Almighty said: ﴿A book that we sent down to you, blessed to reflect on its verses﴾ "p: 29".

Three-dimensional map "equations, categories, beautiful names"

Introduction:

Topics:

  1. The first element: Quranic equations "laws of life":

  2. The second element: Quranic categories "types of people":

  3. The third element: the functional names "attributes of God in action":

  4. The relationship between the three elements:

  5. Examples from the Holy Quran

  6. Conclusion:

Keywords in the Qur'an: Thematic Maps for a Deeper Understanding

Introduction:

Topics:

  1. What are keywords?

  2. Why are keywords important?

  3. How do we identify keywords?

  4. Examples of keywords:

  5. How do we deal with keywords?

    1. Determining the significance: We define the fixed connotation of a word in the Qur'an "by referring to its linguistic origin, tracing where it occurs, and understanding the context."

    2. Tracking positions: We trace where the word occurs in the Qur'an, and observe how it is repeated in different contexts.

    3. Classification of verses: We classify the verses in which the word is mentioned according to the topics they address.

    4. Linking topics: We try to connect different topics that are related to the keyword.

    5. Deriving meanings: We extract the overall meanings and deep connotations that are associated with the keyword.

    6. Use as a map: Use keywords as a map

    7. . Focusing on a repetitive word and studying its different places in the Qur'an forces the reader to reflect deeply on the meanings of this word, its different dimensions, and the relationships between the verses in which it appears.

    8. Overcoming preconceived interpretations: This method encourages the reader to go beyond the traditional horizontal interpretation "verse by verse", and to form his own understanding of the word by tracing it in the Qur'an as a whole, and this reduces reliance on preconceived interpretations that may be limited or biased.

    9. Integration with horizontal reflection: This method does not eliminate traditional horizontal reflection, but rather complements and enriches it. After understanding the central words, the reader can return to horizontal reflection, but this time with a deeper and more comprehensive understanding.

  6. Keywords and objective reflection:

  7. Example: The word "earth":
    " Defining the significance of the Qur'an: life, testing, and affliction.
    "Examples:"
    "He created you from the earth and colonized you in it" "Hud: 61
    "" "Who made the earth a bed for you and the sky a building" "Al-Baqarah:22
    "" "He made you the successors of the earth" "Al-An'am: 165"

Conclusion:

Keywords serve as "objective maps" of the Holy Qur'an, helping us to understand the overall meanings, to link verses, and to reflect effectively. This practical tool, along with the other rules we have mentioned, enables us to dive into the depths of the Book of God Almighty, and extract its inexhaustible treasures.

  1. Types of statement in the Holy Quran:

1. "Bayan al-Majmoo'": where Allaah mentions something in one place, and then shows it in another place, such as His Almighty saying: {And establish prayer} [Al-Baqarah: 43], and then shows how to pray and its pillars in other places.

2. "Statement of Privatization": Where Allah mentions a general ruling, and then allocates it in another place, such as the Almighty saying: {Allah commands you in your children} [An-Nisa: 11], and then allocates the male and female in the division of inheritance.

3. "Explanation of what is meant by the command or prohibition": where Allah mentions a command or prohibition, and then shows what is meant by it in another place, as the Almighty says: {And Allah permitted selling and forbade usury} [Al-Baqarah: 275], and then between the types of forbidden sales in other places.

4. "Statement of Divine Attributes": Where Allah Almighty describes Himself with attributes worthy of His Majesty, such as the Almighty's saying: {There is nothing like Him, and He is the All-Hearing and Insightful} [Shura: 11], denying the similarity while proving the attributes on the truth.

5. "Statement of jurisprudential rulings": where Allah mentions the legal rulings, and shows their evidence from the Sunnah and the sayings of the scholars, such as the Almighty saying: {O you who believe, fasting is written upon you} [Al-Baqarah: 183], and then he explained the details of fasting in other verses.

6. "Statement of stories and proverbs": where God Almighty mentions the stories of the prophets and previous nations, and multiplies proverbs to consider people, as the Almighty says: {God struck an example of a man in whom partners are intertwined} [Az-Zumar: 29].

7. ""Statement of Threat and Promise": Where Allah mentions a promise to those who are exposed to his guidance, and a promise to the pious, as the Almighty says: {And whoever turns away from my remembrance, he has a living in Dhankah} [Taha: 124], and his saying: {And whoever fears Allah makes a way out for him} [Talaq: 2].

In conclusion, the Holy Qur'an is the light that guides to the truth, healing for what is in the breasts, and mercy for the believers, and it is the ultimate argument against those who turn away from it, so blessed are those who adhere to it and do what is in it, and woe to those who turn away from it and follow its whims.

The Quranic Arabic Tongue: A New Vision for Major Issues

Introduction: The Qur'anic Arabic tongue opens new horizons

The influence of the Qur'anic Arabic tongue is not limited to the analysis of verses and individual structures, but extends to major issues in Islamic thought, and provides a new and different vision of these issues, based on its understanding of the hermetic Qur'anic system. This vision transcends traditional interpretations, opens up wider horizons for understanding, and helps address contemporary intellectual challenges.

Major issues addressed:

1. Reconciling the Qur'an and Science:

2. Sufi, esoteric and mystical approaches:

3. Quranic Miracles:

4. The question of creating another god / the ability to come up with the ideals of the Qur'an:

5. Other issues "examples":

6. Response to orientalists:

Conclusion: Towards a New Future of Islamic Thought

The Qur'anic Arabic tongue not only offers a new interpretation of the Qur'an, but a new vision of Islamic thought as a whole. They call for:

The Qur'anic Arabic tongue not only offers a new interpretation of the Qur'an, but also a new vision of Islamic thought as a whole, calls for the renewal of religious discourse and linking it to reality, and seeks to build a comprehensive Qur'anic vision of the world. They carry with them the hope of a better future for the Islamic Ummah, a deeper and healthier understanding of its true religion, and the building of a new human civilization based on Quranic values and principles.. They are a call to every Muslim to participate in this great civilizational project and to contribute to building a bright future for all humanity.

Conjugation of verses and proverbs: the key to understanding and remembering

Introduction:

Topics:

  1. What is the meaning of "conjugation of verses and proverbs"?

  2. Quranic Evidence:

.

  1. Examples of conjugation of verses and proverbs:

  2. The wisdom of conjugating verses and proverbs:

  3. Conjugation of proverbs and "similar verses":

  4. How do we benefit from the rule of "conjugation of verses and proverbs"?

Conclusion:

The conjugation of verses and proverbs is a unique Qur'anic style, which aims to stabilize and clarify meanings, and to meet the different needs of the readers. This rule invites us to look at the Qur'an in a holistic way, to link its various verses, and to reflect on its parables in depth. In this way, we reach a deeper and more comprehensive understanding of the Book of Allah.

Between Lisan Al Arab and the Qur'anic Arabic tongue: common errors in interpretation

Introduction:

Topics:

  1. What is Lisan Al Arab?

  2. What is the Quranic Arabic tongue?

  3. Why did errors occur in interpretation?

  4. Examples of common errors in interpretation "due to neglect of the Qur'anic tongue":

  5. How to avoid these mistakes?

Conclusion:

The Qur'anic Arabic tongue is the special language of the Qur'an, and it differs from the Arabic tongue "the common language". Many errors in interpretation occurred due to the neglect of this difference, and the reliance on the tongue of the Arabs in the interpretation of the Qur'an. We must return to the Qur'an itself, deduce from it the rules of its language, and reflect on it deeply and objectively, in order to understand it correctly.

. Recommendations for dealing with the Qur'anic text using the Arabic tongue

scientifically and accurately. These recommendations aim at a deeper understanding of the Qur'anic text, taking into account the linguistic and historical context, and avoiding common errors in interpretation. The following are the most prominent of these recommendations:

1. Understand the significance of letters and words in their linguistic context:

- Study the significance of letters: Each letter in the Arabic language carries a certain connotation, and when the letters are combined together, they give new meanings. Therefore, the significance of the letters must be studied in themselves, and then in their harmony with others.

Focus on context: Words should be understood in their Qur'anic and historical context, and not rely solely on the modern meanings of words. For example, the word "car" in the Quran means caravan and not a modern car.

2. Relying on the Qur'an to interpret the Qur'an:

- Objective interpretation: Qur'anic verses should be interpreted in light of the general context of the Qur'an, and not only interpret the verses separately. The Qur'an interprets each other, so verses that are similar in subject matter must be linked to understand them comprehensively.

- Stay away from fragmented interpretations: Avoid interpreting verses in a piecemeal manner without considering the general context of the surah or the topic it addresses.

3. Reconsider grammatical and morphological rules:

- Review of grammatical rules: Grammatical and morphological rules developed by ancient grammarians need to be revised in the light of the Holy Qur'an, as some rules may not apply to the Qur'anic text.

- The study of anomalies in language: Some forms considered by grammarians to be "anomalous" may be more prevalent in the speech of Arabs, so these concepts must be reconsidered.

4. Understand the semantic development of words:

- Study of semantic changes: Arabic words have undergone semantic changes over time, so the meanings of words must be understood in the historical context in which the Qur'an was revealed.

- Not imposing modern meanings: Avoid imposing modern meanings of words on the Qur'anic text, as this may lead to misinterpretations.

5. Benefit from other sciences in the interpretation of the Qur'an:

- Cosmic sciences: Modern sciences such as astronomy, physics and geology should be used to interpret cosmic verses in the Qur'an. For example, understanding verses that talk about the creation of the heavens and the earth requires astronomical knowledge.

- Social Sciences: The social sciences can be used to understand verses that address social and ethical issues.

6. Formation of specialized committees for the interpretation of the Qur'an:

Multidisciplinary committees: Committees comprising scholars of the Arabic language, scholars of exegesis, and scholars of the natural and social sciences should be formed to provide a comprehensive and accurate interpretation of the Qur'an.

- Move away from unilateral interpretation: Avoid relying on individual or unilateral interpretations, and relying on a collective scientific methodology.

7. Away from the collective mentality and sacred heritage:

- Criticism of the jurisprudential heritage: The ancient jurisprudential and exegetical heritage should be reconsidered, and not considered sacred or uncriticizable.

- Encouraging critical thinking: Encouraging researchers to think critically and re-study the Qur'anic text with a scientific methodology, away from patristic influences.

8. Understanding the Qur'an in a clear Arabic tongue:

- Focus on the Arabic tongue: The Qur'an was revealed in a clear Arabic tongue, and therefore must be understood within the framework of the eloquent Arabic language that prevailed at the time of revelation.

- Study of ancient Arabic dialects: Some words in the Qur'an may be related to ancient Arabic dialects, so these dialects must be studied to understand the text more accurately.

9. Attention to the historical and cultural context:

- Understanding the historical context: The historical and cultural context in which the Qur'an was revealed must be understood, as this helps in understanding the verses more accurately.

- Linking verses to historical events: Linking verses to historical events in which they were revealed, to understand the reasons for revelation and legislative purposes.

10. Encouraging scientific research in Quranic studies:

- Supporting scientific research: encouraging researchers to conduct scientific research in Quranic studies, while providing them with material and moral support.

- Publishing research: Publishing scientific research dealing with the interpretation of the Qur'an in a scientific way, and circulating it to the public.

11. Stay away from political and doctrinal interpretations:

- Neutralizing interpretation: You should move away from interpreting the Qur'an according to political or doctrinal agendas, and focus on an objective and scientific understanding of the text.

- Avoid bias: Avoid bias in interpretation, and rely on linguistic and scientific evidence.

12. Teaching the Qur'an with a scientific methodology:

- Developing educational curricula: Developing educational curricula based on understanding the Qur'an with a scientific methodology, with a focus on the study of the Arabic language and the Arabic tongue.

- Encouraging dialogue and discussion: Encouraging dialogue and discussion on the interpretation of the Qur'an, and opening the way for questions and constructive criticism.

The bottom line:

Dealing with the Qur'anic text in Arabic requires a scientific methodology based on a thorough understanding of the Arabic language, studying the historical and cultural context, and benefiting from other sciences. It also requires constructive criticism of the jurisprudential and exegetical heritage, and the encouragement of scientific research in Qur'anic studies. These recommendations aim to provide a deeper and more accurate understanding of the Qur'anic text, away from patristic influences and doctrinal prejudices.

The significance of the Qur'anic word: between the misleading phenomenon and the guiding inner

Introduction:

Topics:

  1. Semantic Unit: Basic Principle:

  2. Synonymy: The special Qur'anic concept:

  3. Similarity: Apparent may go astray and inwardly guide:

  4. Practical examples:

  5. How do we get to the correct connotation "Al-Batin Al-Hadi"?

    1. Root identification: "often triple origin".

    2. Determination of the bladder: "root-forming letter pairs".

    3. Tracing the positions of roses: in the whole Qur'an.

    4. Study the Qur'anic context: "direct, objective, general".

    5. Linking meanings: and deriving the fixed connotation.

    6. Compared to interpretations: "But with caution, and not to rely on them completely."

Conclusion:

The Qur'anic word is not just a word, but a key to meaning. We must deal with it with caution and precision, and consider it in depth, and understand it in the light of the Qur'anic Arabic tongue, in the light of the refereed verses, and in the light of the general Qur'anic context. With this, we move from the apparent that may go astray, to the inner that guides.

Towards a Renewed Understanding of the Qur'an: Between the Divine Text and Human Ijtihad

Treating the Qur'anic text as an absolute divine speech and interpreting it as a relative human effort provokes renewed and profound debate. Is it enough to rely on the interpretations of the ancients? Or does every age have the right, even the duty, to reread and understand the text in line with its challenges and developments? Are there controls for this renewed understanding?

The divine text and the wisdom of the absence of the "explanatory note"

Allah Almighty did not reveal with the Qur'an an exegetical book explaining each verse. The wisdom in this may lie in leaving space for the human mind to work, reflect and reflect, which is worship in itself. The flexibility of the text and its non-freezing at a single interpretation ensures its validity for every time and place, and opens the way for multiple aspects of correct understanding within the frameworks and controls, which forms part of its miracle.

The role of the Prophet - may God bless him and grant him peace - in the statement: the Messenger and the envoy

The Prophet (peace and blessings of Allaah be upon him) did not leave the nation without guidance in understanding the Qur'an, as he was the first to show the text of the verse: "To show people what was revealed to them." This statement was made through his words, deeds and declarations that formed the Sunnah of the Prophet. Here emerges a subtle and important distinction that has been made recently, namely the distinction between the functions of the Prophet (peace and blessings of Allaah be upon him) as an "envoy" and as a "messenger":

This distinction does not eliminate the authenticity of the Sunnah, but calls for a deeper understanding of it, distinguishing between what is relevant to the particular context and what is general legislation, with a focus on the overall purposes of the message. It opens the door to a more flexible understanding of the Sunnah that takes into account changing circumstances and conditions.

Human interpretation: between appreciation and renewal

The efforts of great commentators such as al-Tabari, Ibn Kathir, al-Qurtubi and others are invaluable scientific treasures. They have made tremendous efforts in the service of the Qur'anic text, and have preserved for us a lot of authentic understanding of the language, the contexts of revelation and the sayings of the predecessors. Appreciating their efforts is a duty, and benefiting from them is essential.

However, there is no holiness for anyone after the prophets. These scientists were children of their time, using the tools of knowledge available to them. Today, we have research and cognitive tools "in language, history, sociology, humanities and natural sciences" that were not available to them. Therefore, sufficiency with what they have presented and considering it the final word is a disruption of the mind honored by Islam, and a neglect of the Qur'an's constant call for reflection and reflection.

Towards a Contemporary Understanding Methodology: Values and Purposes

The call for a new interpretation or renewed understanding of the Qur'an is not a call for chaos or interpretation by fancy, but rather a call to use a disciplined mind with the principles and rules of science, and to build on the efforts of the former, taking into account:

  1. The purposes of Sharia: Understanding the rulings and texts in the light of the overall purposes of Islam "preserving religion, soul, mind, offspring, money".

  2. Higher Quranic Values: Focusing on the basic values advocated by the Qur'an, such as justice, mercy, charity, freedom and equality.

  3. Overall context: Understanding the verse within the context of the surah, the context of the Qur'an as a whole, the context of revelation, and the contemporary cultural context.

  4. Language accuracy and connotations: diving into the meanings and development of words, and not being satisfied with the direct literal meaning. For example:

  5. Interaction with reality: The Qur'an revealed reality and interacted with it, and mentioned facts and people. Understanding this interaction helps us understand how to apply its general principles to our changing reality. The fundamental rule "the lesson is in general pronunciation, not in relation to the reason" ensures the continuity of the text, but understanding the reason helps to download well.

Conclusion: A Call for Responsible Creativity

The absence of a divine "explanatory note", and the failure of the Prophet (peace and blessings of Allaah be upon him) to provide a detailed interpretation of each verse, is an open invitation to the ummah across its generations to participate in understanding and contemplating God's words. It is an invitation to responsible creativity, combining tradition and modernity, inspired by the spirit and purposes of the text, and interacting with the challenges and issues of the times.

Every Muslim is called to read the Qur'an for the purpose of understanding and reflection, not just memorization and indoctrination. Whoever finds in himself the necessary competence and scientific tools has a duty to contribute to this collective effort to renew our understanding of our true religion, so that Islam remains as God intended it: a valuable religion and a way of life valid for all times and places, capable of keeping pace with human and societal issues. "Whoever strives hard and makes mistakes has reward, and whoever strives and makes mistakes has reward," provided that ijtihad is based on knowledge and insight, not on whim and ignorance.

Unique Properties of the Holy Qur'an: Manifestations of Miracles and the Challenge of Time"

Chapter Introduction:

  1. Objective: To review the most prominent characteristics that distinguish the Holy Qur'an from all other heavenly books and human texts, and make it a unique book in its nature, message and impact.

  2. Basis: The assertion that these characteristics stem primarily from the fact that He is God's revelation, preserved, and miraculous Word.

  3. Curriculum: Relying on the Qur'anic text itself, enlightening linguistic and structural studies "with reference to the possibility of using numerical or scientific propositions as additional evidence with caution", and conscious comparison.

The divine source and the defiant miracle

1. Introduction: The Divine Rooting of the Qur'an

The Islamic faith is based on a fundamental and fundamental truth: the Holy Qur'an is the word of God revealed to his Prophet Muhammad, peace be upon him, and not the product of human thought or creativity. This truth is not merely a doctrinal postulate, but a basis on which the unique characteristics of the Qur'an are built, manifests itself in multiple aspects of its structure and content, and constitutes the starting point for understanding its unique nature. Recognizing His divine source is key to understanding His miracles and challenges that have existed through the ages.

2. Negation of Human Authorship: Construction Guides and Content

When considering the Qur'anic text with an objective methodology, there are multiple evidences that categorically deny the possibility that its author is human, most notably:

3. Defiant Miracles: A List Call and Shining Guide

The Qur'an did not only provide implicit evidence of its divine source, but also posed an explicit and direct challenge to the Arabs, who are the people of eloquence and statement, and to all mankind and jinn, to come up with its ideals, then ten surahs like it, and then one surah like it.

4. Unique Wording: Manifestations of the "Language of Heaven"

The sum of this evidence—stylistic uniqueness, epistemological content, internal consistency, integrated structure, and miraculous challenge—indicates that the language of the Qur'an is not just an idiomatic human language, but a unique divine formulation, which can euphemistically be called the "language of heaven." This language is characterized as:

Abstract:

The concerted evidence from within and outside the Qur'anic text, from the uniqueness of its style and content, its internal consistency, its miraculous structure, to its open defiance and the inability of humanity to confront it, all conclusively confirm its divine source and negate any possibility of human authorship. The Holy Qur'an is the miraculous word of God, with its unique formulation that transcends the boundaries of human language, and in which the Creator's wisdom, knowledge and power are manifested. This belief in its divine source and miracle is the essential starting point for any serious and fruitful engagement with this immortal book.

Preservation, immortality and universal validity

  1. Trailer: A Promise Beyond Time

The uniqueness of the Holy Qur'an is not limited to its divine source and defiant miracle, but extends to another unique feature that ensures the continuity and purity of its mission through the ages: divine preservation. This preservation is not just a wish, but a categorical divine promise, which manifested a tangible historical reality, and enabled the Qur'an to maintain its universal validity to be a guidance and mercy for the worlds at all times and places.

  1. Divine preservation: the guarantee of survival and purity

.The categorical divine promise: Unlike the previous heavenly books that were distorted and altered over time and human intervention, God Almighty pledged to memorize the Holy Qur'an Himself, and he said: "We have revealed the dhikr and we are his keepers" "Al-Hajar: 9". This divine promise is the basic guarantee that the Qur'anic text will remain as pure and immortal as it was revealed.

The immortality of the Qur'an and its validity for all times and places stems from the nature of its message and its unique approach:

4 The mechanism of moral preservation is reflected in the structure of the Qur'an as an integrated and tight system

The divine memorization of the Qur'an is not limited to preserving its letters and words from loss or material change, but extends to preserving its basic meanings and overall purposes from fundamental distortion. This mechanism of moral preservation is manifested in the structure of the Qur'anic text itself as an integrated and tight system:

With these mechanisms derived from the structure of the text itself, the basic meaning of the Qur'an and its major purposes remain preserved and immune to attempts at moral distortion and abnormal interpretations, in fulfillment of God's promise to preserve the dhikr."

Abstract:

The property of divine preservation ensures the purity and immortality of the Qur'anic text, while the nature of its message and methodology, by focusing on universal principles and the discourse of instinct, ensures its universal validity for all times and places. These two inseparable characteristics make the Holy Qur'an a unique book, not just a historical document, but a living and renewed source of guidance, and an eternal universal message capable of addressing and guiding man in every age and in all Egypt. Dealing with the Qur'an must proceed from this belief in its immortality and universality, which invites us to contemplate and understand it. And the application of its principles in line with our contemporary reality and its challenges.

Depth of knowledge and renewed proof

  1. Introduction: A sea whose wonders never pass

The uniqueness of the Holy Qur'an is not limited to being a preserved divine revelation valid for all times and places, but its uniqueness deepens in the nature of its cognitive content and the way it presents the truth. The Qur'an is not a superficial book whose meanings are exhausted by a single reading, but rather a sea full of meanings and wisdom, whose layers are revealed to those who contemplate and sink into its depths generation after generation. This depth of knowledge, combined with its nature as a living and renewed proof, together constitute two basic characteristics that confirm its Lordship and the immortality of its message.

  1. Layers of meaning: beyond the letter and the word

Dealing with the Qur'anic text reveals that there are multiple levels of understanding that go beyond the direct literal meaning, and can be referred to in general by the terms zahir and batin:

  1. The Qur'an as a renewed proof:

The vitality and immortality of the Qur'an is evident in the fact that it is not just a fixed historical text, but a living proof whose evidence is renewed and its miracles unfold through the ages, making it able to address each generation in its language and knowledge:

Evidence unfolded through the ages: The Qur'an carries with it miraculous proofs and evidence that unfold successively with the development of human knowledge and provide the tools of understanding and analysis.

Its superiority over material miracles: Unlike the sensory and material miracles that were associated with previous prophets and were confined to time and place and their witnesses, the miracle of the Qur'an is a mental, graphic, and scientific, lasting and immortal miracle. Every human being in every age can interact with it directly through reading, reflection, and reflection, and discover for himself the aspects of its miracles. This renewed and continuous nature makes the proof of the Qur'an stronger, more durable and more universal.

Chapter Conclusion:

"This conclusion that I presented is an excellent conclusion to the complete chapter that reviews the characteristics of the Qur'an, and can be placed at the end of the chapter after completing all the investigations"

Numbers in the fabric of the Qur'anic text - from the letter to the symbol - reflection

In our journey to explore the depth of the Qur'anic Arabic tongue through the original manuscripts, we find that numbers have a remarkable presence in the fabric of the Holy Text. The Qur'an, with its miraculous statement, did not use numbers arbitrarily, but rather employed them precisely in a variety of contexts with connotations ranging from direct quantitative identification and possible symbolic reference, to raising questions about deeper numerical structures that authentic manuscripts might reveal. Understanding the role of numbers in the Qur'an is not just a mathematical exercise, but an integral part of the original reflection that We seek it, a reflection that delves into the structure of the text to reveal its consistency and tightness. To call for reflection on this important aspect, to distinguish textual facts from possible interpretations, and to look closely at contemporary theories, all in the light of a return to the original text and its first drawing.

Quantum Accuracy: The Literal Use of Numbers in the Qur'an and Witness Manuscripts

The first striking thing about the Qur'an's treatment of numbers is its extreme accuracy in determining quantities when the context so requires. Whether it is legislation, the stories of previous nations, or the description of creation and the afterlife, numbers are clearly stated to definitively determine magnitudes, times, and numbers.

Role of Original Manuscripts:
Original Qur'anic manuscripts, including the Ottoman Qur'an, confirm the stability and accuracy of these numbers over the centuries. Examination of these digital manuscripts proves the correspondence of these basic numbers, reinforcing the certainty of preserving the text in its quantitative essence. The study of painting in some manuscripts may reveal the ways in which these numbers are written differently than is customary today, prompting reflection on the evolution of writing, but it does not change the intended literal numerical value in these clear contexts. Standing on these The numerical accuracy of the original text is in itself a door to reflection on the tightness of the book and its surrounding science.

Signs and symbols? Reflections on the possible connotations of repeating numbers

Is the role of numbers in the Qur'an limited to literal quantity? Some thinkers and researchers argue that the repetition of some numbers in multiple contexts may carry symbolic cues or deeper connotations beyond abstract counting. This approach to reflection requires systematic caution and openness to meditation, without absolute certainty, while adhering to the controls of the context and the overall Qur'anic system on which the "jurisprudence of the Qur'anic Arabic tongue" is founded.

Numbers that call for reflection:

Disciplined contemplation of symbolism:
The search for symbolic connotations of numbers must be governed by a clear methodology:

  1. Based on repetition and context: Find repetitive patterns and study the contexts in which the number is presented.

  2. Harmony with the Qur'anic system: Ensure that the proposed symbolic significance does not conflict with the general purposes and overall rules of the Qur'an.

  3. Beware of projection and exaggeration: Avoid twisting the neck of text or loading the number with a meaning that the context or language cannot bear.

  4. Domestication of manuscripts: Considering how these numbers or associated words are drawn in the original manuscripts may provoke observations, but be very careful not to jump to unfounded conclusions.

Contemplating the potential numerical symbolism is an invitation to broaden the horizon of understanding, and to view the text as an integrated structure that may carry layers of meaning, but it is a call conditioned by methodological and scientific controls.

Issue 19 and the numerical miracle - between textual truth and dialectical theory

The issue of the number nineteen "19" occupies a special place in contemporary debates about the numerical structure of the Qur'an. The Qur'an explicitly mentions it as the number of the treasury of hell, and links it directly to the increased certainty and faith of the believers and the People of the Book and to the fact that it is a fitna for the disbelievers (al-Muddathir: 30-31). This clear textual fact was the starting point for the theory of "numerical miracles", which claims that there is a comprehensive mathematical system in the Qur'an based on this number and its multiples.

The essence and methodology of the theory "as put forward by the proponents":
This theory, especially in detailed treatises such as those presented by the engineer Adnan al-Rifai, is based on a precise counting methodology, claiming exclusive reliance on authentic Ottoman painting in ancient manuscripts. This methodology involves excluding subsequent additions (diacritics, dots, etc.) and counting only drawn letters, and giving numerical values to letters. The application of this methodology reveals amazing alignments with the number 19 in the structure of words, verses and surahs, which they consider conclusive evidence of the source and memorization of the divine Qur'an.

A balanced critical view:
Within the framework of the "jurisprudence of the Qur'anic Arabic tongue", which calls for original reflection and critical thinking, this theory must be dealt with objectively:

Conscious reflection:
The conscious contemplation can appreciate the Qur'an's mention of verse 19 and its revealed wisdom, and learn about the efforts of researchers in numerical miracles, but maintain a critical distance. These studies can be seen as a catalyst for reflection on the tightness of the text, but they should not be taken as an absolute truth or as a substitute for the clearer miraculous aspects and fundamental meanings of the Qur'an. Authentic reflection involves examining all claims in the light of the overall text and a solid scientific methodology.

Recurring numbers as personal messages? A reading in contemporary interpretations "the model of Dr. Hani Al-Waheeb"

In the modern era, with the increasing interest of people in spirituality and the search for messages and connotations in the details of daily life, contemporary interpretations have emerged that link the phenomenon of observing the repetition of certain numbers "in the clock, car plates, phones, etc." with divine or angelic messages addressed to the individual, based on interpretations of Qur'anic symbols and numbers. Dr. Hani Al-Waheeb's proposal is a model for this trend.

This perspective holds that repeating the vision of a particular number is not just a coincidence, but may serve as a "coded message" from the guardian angels or from the divine source, reflecting the psychological or spiritual state of the person and what occupies him at that moment. To understand the message, it is advisable to go back to the moment of seeing the number and reflect on the emotional and intellectual state at the time, and look for the significance of this number in the Holy Qur'an as the primary source of meaning.

Examples of proposed interpretations "according to the summary of Dr. Al-Waheeb's proposal":

Critical Perspective and Conscious Reflection:
The project "Light of Reason and Authentic Reflection" aims to encourage critical thinking and direct return to the Qur'anic text with methodological tools. When evaluating this type of contemporary interpretation, the conscious thinker should note the following:

  1. Mixed methodology: This approach blends inspiration from Qur'anic verses "often with symbolic interpretation" with concepts derived from psychology, modern spirituality, numerology , cosmic energy concepts and guardian angels.

  2. Emphasis on personalization: Strongly emphasizes that the message is "personal" and depends on the individual's condition and context, this may be positive in stimulating self-reflection, but it makes objective validation of interpretation difficult.

  3. Moving away from direct interpretation: This approach differs from the direct linguistic and contextual interpretation of the Qur'anic text, and from the study of the science of drawing or readings, and moves on to the application of Qur'anic symbols to daily life events directly.

  4. The need for controls: While some may find this argument helpful to reflection or optimism, the methodological question remains about the controls that prevent the random projection of meanings or falling into forbidden speculation.

Conclusion: This trend represents a contemporary attempt to link the Qur'an to everyday life in a spiritual and psychological way. The contemplative person, based on the "light of reason", must deal with it with understanding and scrutiny, distinguish between possible personal inspiration and systematic scientific interpretation of the Qur'anic text, and always return matters to the courts of the Qur'an and the authentic Sunnah, and the principles of linguistic and contextual understanding on which the "jurisprudence of the Qur'anic Arabic tongue" is based.

Forms and History of Numbers - Deconstructing Fallacies in the Journey of Authentic Contemplation

In our quest for authentic reflection based on the "light of reason," it is necessary to deconstruct some common fallacies that may hinder correct understanding, even in matters that seem as formal as the number forms we use daily. The exact history of these forms and their relationship to Arab-Islamic civilization is often shrouded in confusion or inaccurate perceptions.

1. "Universal" numerals "0, 1, 2..." and their relationship to the Arabs: the
numeric forms universally recognized today "0, 1, 2, 3..." are historically known in the West as "Arabic numerals" Arabic numerals. This name, although popular, does not mean that the Arabs invented it out of nowhere. The historical fact is that these numbers, with their positional system and the concept of revolutionary zero, originated in India and moved and developed through Persia, and were then adopted, developed and transmitted by scholars of Arab-Islamic civilization to Europe, especially through Andalusia and other scientific centers. The role of Islamic civilization was the role of the carrier, developer and main contributor to the spread of this system that changed the face of mathematics and science, hence the Western name.

2. The "Eastern" numerals "0, 1, 2... " and its history:
digital forms commonly used in the Levant "0, 1, 2, 3... They are known as "Levantine Arabic numerals" or sometimes "Indian numerals" due to their proximity to some ancient Indian origins. They also developed and spread within the Islamic world, and prominent scholars such as al-Khwarizmi used them in some of his works, confirming that they are an integral part of the Arab-Islamic scientific heritage, just like the "Western" numerals.

3. The myth of "number of angles":
An attractive theory that explains the shapes of the numbers "0-9" is spread that each number is designed to contain a number of angles equal to its value "1 at one angle, 2 at two angles... down to 9 with nine angles, zero with no angles." Despite its elegance and apparent simplicity, this idea lacks strong historical evidence acceptable to historians of mathematics and calligraphy. The scientific consensus is that number forms have evolved gradually over centuries, driven by practical considerations such as ease of writing and distinguishing between numbers, rather than based on a pre-engineered design based on the number of angles. Adopting such interpretations as historical facts runs counter to an authentic contemplative approach based on verification.

4. The fallacy of linking the form to the "Arabic of the Qur'an":
One of the fallacies that should be firmly refuted is the attempt to link the adjective of the Qur'an as "non-Awj" "Al-Zumar: 28" - which means that it is in a fluent, straight, unambiguous and unambiguous Arabic language - with the form of the numbers used, and considering one of the two systems "012 or 012" as "purer" or "more deserving" as "Arabic" than the other. This interpretation is far from correct linguistically, legally and historically. The verse describes the language, statement and guidance of the Qur'an, and has nothing to do with the form of digit symbols, which are biblical tools that later evolved to serve science and everyday life. There is no religious or scientific basis for favoring one formal digital system over another in terms of religious "authenticity" or "purity".

Conclusion: Towards a Conscious Historical Understanding An
accurate understanding of the history of numbers shows that both the Western and Levantine systems have Indian roots, and that Arab-Islamic civilization played a pivotal role in their development and transmission to the world. The focus should be on the true scientific legacy of the positional numerical system and the concept of zero that revolutionized knowledge, not on the shapes of the letters themselves. Authentic reflection requires us to appreciate this great scientific legacy, and to avoid historical fallacies and unfounded interpretations that may be based on common but inaccurate information. Knowing history correctly is an integral part of the journey of the "light of reason".

Warning of deviation - towards responsible numerical reflection

At the end of this journey on numbers in the Qur'an, and after reviewing their literal uses, their potential symbolism, dialectical numerical theories, and contemporary interpretations that link them to personal messages, it becomes necessary to reaffirm the importance of methodology and responsibility in reflection.

Risk of deviation:

  1. Numerology: The greatest danger is to slip from legitimate meditation to the practices of "numerology" or explicit numerical astrology, which is based on the belief in the intrinsic powers of numbers or their ability to reveal the unseen and influence destinies. This is contrary to the Islamic doctrine of monotheism and falls within the speculation and flight that is forbidden.

  2. Arbitrary interpretation: Loading or drawing numbers in manuscripts with meanings that are not tolerated by language, context, or the overall Qur'anic system, simply because of the approval of a whim or a prior opinion.

  3. Neglect of basic purposes: Excessive emphasis on numerical secrets or personal digital messages may distract from the clear meanings, gifts, and legislation that are the essence of the Qur'anic message.

  4. Systematic confusion: Failure to distinguish between interpretation based on the origins of language, context, and correct transmission, and between arguments that mix the Qur'an with concepts derived from other fields of knowledge "such as energy or modern spirituality" without clear controls.

Towards responsible numerical reflection: The
conscious reflection advocated by the series "The Light of Reason and Authentic Contemplation" requires when dealing with numbers in the Qur'an:

General conclusion: The
Qur'an is a book of guidance and light. Let us approach all its aspects, including numbers, responsibly, knowingly and thoughtfully. Let us take from it what is clearly tight, let us contemplate the similarities with caution and knowledge, and beware of slipping into speculation, exaggeration or uninformed interpretation. Clear methodology and enlightened reason are our way to a deeper and more authentic understanding of God's miraculous book.

  1. Beyond the numbers - a call for comprehensive reflection

Our review of the role of numbers in the Qur'an, both in their precise literal use, in their potential symbolism, and in their being the focus of dialectical theories, ultimately leads us to a deeper call: a call for a comprehensive reflection that goes beyond fascination with individual phenomena to an understanding of the overall system of the Qur'anic text.

Conclusion:
We invite the reader and researcher to look at the numbers in the Qur'an as part of the miracle of divine statement. Let us consider their accuracy, examine their potential symbolism with systematic caution, approach numerical theories with a critical mind, and make all of this a way to deepen our understanding of the Book of God, not an end in itself. Authentic contemplation is one that sees the number, the letter, the word, the verse, and the surah as harmonious units in a divine symphony whose wonders never end.

Chapter Ten: Prospects, Reflections and Invitations

Digital Structure as an Additional Dimension of Contemplation: Reflections on the Miracle of Numbers 19, Reliance on Original Manuscripts, and Contemporary Challenges"

"In our continuous quest to uncover the layers of meaning and depth of structure in the Qur'anic text, and based on the 'Jurisprudence of the Qur'anic Arabic Tongue' approach, which focuses on basic linguistic units such as letters and Mathani, we find it useful to stop at other approaches that also seek to explore the Qur'anic miracles from different, albeit highly controversial, angles. One of these approaches is what is known as the numerical miracle, which is gaining renewed momentum with contemporary arguments that link the structure of the text to a tight digital system, most notably with regard to the number 19."

Presentation of the theory of numerical miracles and its precise methodology:

"Engineer Adnan al-Rifai, and others to varying degrees, present a proposition based on the existence of an accurate numerical system in the Holy Qur'an based centrally on the number 19 and its multiples. This theory is based on a strict methodology of counting that relies exclusively on the original manuscripts of the Qur'an by fully preserving the original Ottoman drawing, "specifically the Qur'an of Medina with the narration of Hafs in many studies". This methodology involves counting only drawn letters excluding subsequent human additions such as periods, diacritics (movements), alif xiphosis, shadda, and most of the prod marks except those drawn on the chair of "alif, f, and j". Based on this accurate counting, a numerical value is given to each letter in the order in which it is repeated in the Qur'anic text. According to this proposition, the sum of the numerical values of Qur'anic units (words, verses, groups of verses) constitute "complete problems" in meaning and significance, or are related to pivotal Qur'anic structures, often multiples of the number 19."

Evidence and semantics deduced from the digital structure "according to proponents":

"Based on this numerical analysis, proponents of this proposition, including al-Muhandis al-Rifai, draw a set of important evidence and indications that they believe confirm the divine source of the Qur'an and the depth of its miracles:

  1. Letter as a unit of meaning and value:

Each letter in the Qur'an has a fixed meaning and semantic value "e.g. sliced letters".

crafts Numerical value crafts Numerical value
A, I, A, A, E 1 Going to 15
for 2 D 16
nun 3 L 17
M 4 Going to 18
And, 5 C 19
J, E, Hamza in a chair, Sunnah without hamza, chair 6 X 20
e, e 7 U 21
t 8 AM 22
in 9 Z 23
as 10 G 24
t 11 W 25
on 12 I 26
P 13 G 27
s 14 Z 28

"Quranic alphabet": a system has been proposed in which a numerical value is given to each letter based on the order in which it is repeated in the Qur'an

Word value = sum of its letter values; text value = sum of its word values.

  1. The Qur'an is not written by humans: repeated numerical precision and complex numerical harmonizations, especially those related to verse 19, are presented as conclusive mathematical and constructivist evidence that the Qur'an cannot be man-made, and is considered proof of the impossibility of distortion and preservation of the text through the centuries. This reinforces the divine challenge that exists until the Day of Judgment by bringing such a Qur'an.

  2. The Qur'an is the "language of heaven": This integrated and balanced numerical system, meticulously woven within the text, is seen as reflecting a unique nature that transcends human language, and suggests that the vocabulary and structure of the Qur'an are part of a miraculous divine system, a house of God, or what can be euphemistically called the "language of heaven."

  3. Integration between meaning and numerical construction: The alleged close correlation between the linguistic and moral significance of the texts and their numerical value (being a multiple of 19 when the matter is completed) is a strong evidence of the one divine source that has governed both meaning and construction.

  4. The Qur'an as a renewed proof: Unlike sensory miracles that end with their time, numerical and structural miracles are considered a renewed proof whose aspects are revealed to each generation according to the development of the tools of understanding and analysis, making it a continuous miracle that surpasses the temporary material cosmic miracles.

  5. Additional connotations "often mentioned in this context": This digital evidence is often presented alongside other miraculous aspects, such as accurate scientific references to previously unknown facts

  6. The time of revelation "such as the expansion of the universe or the stages of embryo development", as well as comparing the unique approach of the Qur'an, which focuses on lessons and universal principles valid for each time and place, against the focus of other books such as the Bible on detailed historical narrative."

How this proposition can help reflect "from the point of view of supporters":

Proponents of this argument argue that numerical miracles can be an aid to reflection in several respects:

Challenges and resistance "linked to the experience of Rifai":

Just as any new proposal that seeks to provide a deeper understanding of the Qur'anic text faces challenges, the theory of numerical miracles, especially in the detailed proposal presented by Engineer Al-Rifai with his evidence that he sees as irrefutable from the structure of the Qur'anic text itself after counting it according to his strict methodology based on the original drawing, has faced strong resistance. As Engineer Al-Rifai mentions in his presentation, he has been engaged in discussions and attempts to spread his idea and numerical reflections for years, presenting what he considers evidence from the structure of the Qur'anic text itself, but he is faced with rejection or ignorance. Some attribute it to the power of the inheritance and the fear of renewal, or to accusations of deviating from the approach of the predecessors or working in vain.

This resistance, no matter how correct or accurate the details of the theory of Numbers 19 are, highlights a deeper challenge facing anyone who tries to introduce new tools or methodologies of management, even if they are based on the structure and tongue of the Qur'anic text. Fear of the unknown, adherence to the ordinary, and sometimes reverence for men's opinions can be an obstacle to exploring new horizons in understanding God's unending words."

Just as contemplation of the numerical structure according to the accurate counting methodology based on the original drawing may open a window into the miraculous aspect of the Qur'an, we hope that reflection on the linguistic structure of the letters and Mathani, also deduced from the original text, will open wider horizons for understanding the secrets of the Qur'anic statement and the depth of its message.

In this book, as we introduce the methodology of the "Qur'anic Arabic Jurisprudence of the Tongue" that is based on the deep linguistic structure of letters and Mathani, we realize that we may face similar challenges. Our goal is not to impose a single reading, but rather to call for the activation of reason and direct consideration of the Qur'anic text with tools derived from within it. Just as contemplation of the numerical structure opens a window into the miraculous part of the Qur'an, we hope that contemplation of the linguistic structure of letters and Mathani will open wider horizons for understanding the secrets of the Qur'anic statement and the depth of its message. Remains The most important thing is sincerity in seeking understanding, adherence to scientific and methodological controls, and submission to the rule of the Qur'anic text itself in accepting or rejecting any deduction."

Future prospects for the jurisprudence of the Qur'anic Arabic tongue: challenges and opportunities

Introduction: Towards Consolidating the Curriculum and Expanding Impact

After reviewing in the previous chapters the foundations and methodology of the "jurisprudence of the Arabic Quranic tongue", and presented practical applications that showed its potential in revealing deeper layers of Quranic meaning and solving some interpretive problems, we now stand to reflect on the future of this promising approach. This jurisprudence has made important strides and provided new insights, but like any knowledge curriculum in the process of establishment and development, it still faces challenges and carries with it wide opportunities for development and expansion.

This chapter aims to explore the future prospects of the jurisprudence of the Qur'anic tongue, by diagnosing the most prominent challenges that hinder its spread and development, reviewing the opportunities available to overcome these challenges, consolidate the curriculum and expand its impact, in order to build an integrated Quranic science that interacts with various sciences and human knowledge.

  1. Challenges to the curriculum:

Despite the strength of the foundations from which the jurisprudence of the Qur'anic tongue proceeds and the possibilities it opens, it faces a set of realistic and methodological challenges that require awareness and effort to overcome them:

  1. Promising opportunities to develop and expand the curriculum:

Against these challenges, there are great and promising opportunities that can be invested in the development of the jurisprudence of the Qur'anic tongue and the expansion of its sphere of influence:

  1. Towards building an integrated science: linking the jurisprudence of the Qur'anic tongue with other sciences

The jurisprudence of the Qur'anic tongue is not isolated from the rest of the sciences, but is able to interact with them, enrich them and enrich them, in order to build a more integrated cognitive vision:

Conclusion:
The "jurisprudence of the Arabic Quranic tongue" represents a promising intellectual and methodological project that holds enormous potential to renew our understanding of the Holy Qur'an and deepen our connection with it. Despite the challenges that may lie ahead, the opportunities for its development and expansion seem greater and more inspiring. Striving in this way, through the concerted efforts of researchers and contemplators, with the help of appropriate tools, and with adherence to methodological controls, will open new treasures of the Book of God and contribute to building a brighter cognitive and spiritual future for the nation and humanity.

Proposals for how to disseminate this methodology and restrict it to controls:

First: Dissemination and facilitation of the methodology:

  1. Scientific publications and simplified explanations:

  2. Interactive digital platforms:

  3. Workshops and training courses:

  4. Audio-visual communication channels:

Second: Restriction of methodology and controls of good use:

This is the most important aspect to ensure that the methodology is not deviated or abused:

  1. Constant emphasis on the nature of the methodology:

  2. Setting conditions for the administrator:

  3. Strict emphasis on final controls:

  4. Proposed application methodology "as in 6.2":

  5. Integration, not cancellation:

  6. Extreme caution against subjectivity and costliness:

  7. Documentation and Transparency:

  8. Methodological Research Development:

Conclusion:

The dissemination of this methodology requires full transparency about its jurisprudential nature and hypothesis, and absolute rigor in the application of controls (especially the Qur'anic context and system), with continuous training and guidance for contemplators. The goal should be "to open the door to deep reflection with a new tool fraught with caveats" and not to "provide a definitive and complete scientific interpretation method." With this balance, the methodology can be a useful enrichment tool for some thinkers without leading to misunderstanding.

"From the semantics of phonetic letters to the Mathani system: a call for scientific consolidation of the marital structure in the Qur'anic tongue"

"Introduction"

In this book, we set out on a profound journey to explore the internal structure of the Qur'anic Arabic tongue, believing that the miraculous words of God carry in each letter and word a precise order that reflects the wisdom of the Creator and the greatness of His message. In the previous chapters, especially in the analysis of "letter names" (Chapter III), we have sought to establish an understanding of the semantics of single letters that is not based on mere impression or symbolic interpretation, but is based mainly on two solid pillars:

  1. Manifestations of the letter in the Qur'an and the Beautiful Names of God: Extrapolation of the flowers of the letter and its role in keywords and divine names.

  2. Phonetics & Phono semantics results: Linking the characteristics of the pronunciation of the letter "its output, qualities such as loudness and whispering, intensity and looseness, occlusion, etc.", and its physical phonetic nature with the connotations and suggestions it may carry, based on the principles and studies of phonetics.

We believe that this link between Qur'anic induction and phonetic data has allowed us to reach a more objective and systematic understanding of the intrinsic connotations that letters represent as basic units of the Qur'anic tongue.

However, our journey did not stop at the singular. Observing repetitive patterns in the structure of Qur'anic words, inspired by pivotal Qur'anic verses such as the Mathani and Even, has led us to put forward a deeper and more radical hypothesis: the existence of a hidden system based on the "Mathani" or "literal pairs" as the basic structural and semantic units that shape words and control their meanings. The practical applications of this hypothesis to dozens of words "Chapter Five" have shown remarkable internal success in providing a deeper and more coherent understanding, consistent with the context and the Qur'anic system when applying the necessary controls.

This internal success raises an urgent question and pushes us towards a new horizon: how do we move this promising hypothesis about the "bladder system" from the level of internal conviction and initial applied success to the level of external proof and systematic scientific consolidation?

We aim to provide a vision and roadmap for this necessary transition, and to invite researchers and contemplators to contribute to the scientific effort required to systematically and accurately prove or deny this hypothesis.

  1. Establishing Letter Semantics: A Solid First Step"

We reiterate that the basis on which we have built our understanding of letter semantics is not arbitrary. The agreement of the results of our analysis of letter semantics with the principles of phonology gives this part of the methodology a scientific ground from which to proceed and discuss it objectively. This phonetic and semantic foundation of single letters is like the "arbitrators" or assets from which we will proceed to explore the structure of "similarities" "compound words".

  1. The "Mathani" hypothesis: the next scientific challenge"

The qualitative and radical leap in our methodology lies in the assumption that the interaction of these letters is not random, but through intermediate units of "literal pairs" "bladder", and that these pairs carry relatively stable intrinsic connotations resulting from the interaction of the semantics of their letters "phonetically and Qur'anic established". We are fully aware that it is this hypothesis, despite its initial appeal and explanatory power in applications, that now needs greater research focus and rigorous scientific scrutiny.

  1. Roadmap for Scientific Proofing of the Bladder System"

To subject the Mathani hypothesis to scientific testing and reach external proof, we propose to focus on the following research axes:

  1. "Call for Joint Research"

The accomplishment of this huge research mission is beyond the capacity of a limited individual or team. It is an invitation to all researchers and those interested in Quranic and linguistic studies, and to specialists in computer science and artificial intelligence: Let's cooperate in exploring this promising horizon, and let us subject this hypothesis to systematic scientific testing.

Whether scientific research proves the validity of the Mathani hypothesis as an essential system in the Qur'anic tongue, or shows its shortcomings or the need to modify it, the effort expended in this path will not be in vain. It is in itself a deep contemplation of the Book of God, a serious attempt to understand the secrets of its miraculous statement, and a relentless pursuit of all available tools to get closer to the will of God Almighty.

Conclusion

In this book, we have presented clues that we believe in its power and see its promising effects. We have established the semantics of letters on a phonetic and Qur'anic ground, put forward the Mathani hypothesis as a deeper structure of the word, and demonstrated its internal success in applications. Now, we call for putting this hypothesis to the test of external scientific research, moving it from the framework of personal reflection and initial exploration to the expanse of foundational methodological science. It is the next step to consolidate the "jurisprudence of the Qur'anic Arabic tongue" as a real knowledge addition that serves the understanding of the Book of God and renews our relationship with it.

Summary of the book "The jurisprudence of the Arabic Quranic tongue"

This book presents the "Jurisprudence of the Arabic Qur'anic Tongue", a new and innovative methodology for the contemplation of the Holy Qur'an, aimed at transcending superficial understanding and diving into the deep linguistic and cognitive structure of the divine text. The book lays down the founding principles of this jurisprudence, proceeding from the fact that the Qur'an, in its clear Arabic tongue, carries a tight and intentional internal system ("intentional principle"), which does not rely on arbitrariness, but is an integrated self-explanatory structure ("the unity of the text, self-clarification"), and the rules of its understanding can be deduced from the text itself and from its manifestations in the original Qur'anic manuscripts as evidence, and that this system, fundamentally different from the words of the created ones, represents the key to a deeper and more accurate understanding of the will of God Almighty.

The most important principles of the jurisprudence of the Qur'anic Arabic tongue:

  1. The specificity of the Qur'anic tongue and its absolute intentionality: Dealing with the Qur'an is not the word of the Arabic language in circulation, but as a "clear Arabic tongue" with its own internal system, its own laws, and its absolute intention in every letter, word, drawing and composition, denying any arbitrariness. Understanding this specificity requires a conscious distinction between the "Qur'anic tongue shown" and the circulating "tongue of the Arabs", giving priority to the internal system of the Qur'an when analyzing and using Lisan al-Arab as an auxiliary tool within specific controls.

  2. The dynamics of meaning and the multiplicity of its manifestations within the unity of origin:

  3. The unity of the text and its comprehensive system and the dangers of fragmentation:

  4. Self-clarification and deriving rules from within: The Qur'an is the first and highest source for understanding itself and revealing its linguistic and structural secrets. The rules of understanding it are derived from within, and not by projecting on it absolutely external human linguistic or intellectual rules. This includes establishing precise methodological controls for the legitimate use of external knowledge (such as historical linguistics, cultural studies of the Coming Age) to serve the illumination of the text without dominating it or diverting it from its original intent.

  5. The essentiality of "letter names" as a foundational semantic system : the consideration of "letter names" as not mere phonetic symbols, but as units that carry latent cosmic and Qur'anic energies and connotations, which constitute primary keys to understanding the word.

  6. The centrality of the "Mathani" as a structural and semantic system: starting from the premise that the "Mathani" (literal pairs) are the basic structural and semantic units that govern the formation of words and reveal the deeper layers of meaning, including the "kinetic meaning" that links the word to the laws of creation and life, and negates the perfect synonymy.

  7. Dynamic interaction with context: Emphasizing that the semantics of letters and Mathani do not work in a vacuum, but rather interact, manifest and determine more accurately within the verbal, objective and current context of the verse and surah, as well as within the historical and cultural context of the first descent that illuminates the original understanding of discourse, making these contexts an integral part of the process of deducting meaning.

  8. Familiarization with manuscript evidence and original painting: Considering Ottoman painting in older manuscripts as an important witness that may reveal additional subtleties and messages that enrich understanding and challenge traditional readings based on later spelling.

  9. Exploring the Zahir and Batin through the Qur'an: The curriculum reveals the meaning of "methodological interior" (kinetic meaning and deep connotations) derived from the "zahir" of linguistic structure and drawing. Their understanding requires a continuous process of "Qur'an" (comparison and linkage) between them and the manifestations of the Word throughout the Qur'an, to ensure consistency and complementarity.

  10. Reason as an essential tool for reflection: emphasizing the role of the conscious and contemplative mind in applying methodology, analyzing structures, deriving and linking semantics, and rejecting contradiction, which goes beyond mere transmission or blind imitation.

  11. Harmony with the overall purposes: The meaning deduced from structural linguistic analysis must be consistent with the purposes of the general law and the overall values of the Qur'an such as justice, mercy, monotheism and freedom.

  12. Relevance to reality and credibility of application: Emphasizing that a deep understanding of the text, including the "kinetic meaning", must find its echo in the universal and human reality, and that the credibility of understanding is reflected in its ability to provide meaningful and influential visions and solutions in life, and to address the challenges of the age by understanding the essence of Qur'anic concepts and consciously applying them to developments.

First: Methodological foundations and foundations:

  1. Letter names and their semantic energies: The book establishes a new understanding of the semantics of Arabic "letter names", not as arbitrary symbols, but as units that carry latent cosmic and Quranic energies and connotations, based on their manifestations in the Qur'anic text, and their association with the names of God, and in accordance with the results of phonetics, thus providing an initial key to deciphering the Qur'anic word.

  2. "Mathani" (literal pairs) as a structural and semantic system: The book proposes the central hypothesis about the "Mathani" as a basic structural and semantic system that governs the formation of words and meanings in the Qur'anic tongue. These pairs are seen as intrinsic units An understanding of their interaction and relatively constant connotations (unity of significance) reveals deeper layers of meaning (multilayering), including "kinetic meaning" that reflects the dynamics of existence and the laws of creation, thus negating the complete synonymy between words.

  3. Original manuscripts as a witness: The book emphasizes the importance of returning to the older Qur'anic manuscripts as the closest thing we have to the original text, and considering the diversity of the drawing in them not a mistake but a witness that may carry additional connotations, challenge traditional interpretations, and a source to enrich understanding and trace the history of the text.

  4. The numerical system (as an additional model for research): The book refers to the importance of studying the numerical structure of the Qur'an, and adopts (with the necessary methodological reservation) the importance of research in numerical systems such as the system based on the number 19 (proposed and researched by Dr. Adnan Al-Rifai and others), as one of the possible manifestations of the structural miracle and internal consistency of the text, and calls for the integration of this research within the framework of the broader "jurisprudence of the Qur'anic tongue".

  5. Methodology for analyzing the context of revelation and its impact on interpretation: Emphasizing the need for in-depth research into the historical, social and cultural conditions surrounding the revelation of verses to understand their initial connotations and their interaction with lived reality, as an essential step before generalizing the meaning or applying it to subsequent contexts.

  6. Methodology for dealing with Quranic stories: Emphasizing that Quranic stories are not just a historical narrative but carry educational and symbolic dimensions, and that understanding it requires collecting its multiple narrations in the Qur'an and looking at them as an integrated unit that reveals different aspects of the event or lesson, and highlighting the "multi-perspective depiction" offered by the Qur'an.

  7. Controls for the use of external sciences and knowledge: Develop a clear methodological framework for how to interact positively with historical linguistic sciences, cultural studies, and others, so that these sciences are tools that help understand the Qur'anic text and enhance the approach of "jurisprudence of the tongue", without leading to external projections that distort the meaning from its Qur'anic origin or impose strange templates on it.

Second: The effectiveness of the methodology and its controls in application:

The book is not limited to theorizing, but also strongly demonstrates the effectiveness and integration of the "jurisprudence of the Arabic Quranic tongue" and its strict methodological controls ("the verbal approach") through 130 successful applied research prepared and presented. These practical applications, covering a wide range of Qur'anic words, concepts, stories, and semantics of pivotal events such as the context of revelation and applications of concepts to the challenges of the times, clearly demonstrate how systematic analysis (based on letters, mathani, and manuscript evidence) can be adhered to when adhering to the rules of the Qur'an itself. As a judgment and reference (submission to the hermetic Qur'anic system, the Qur'an interprets itself, elevation, comprehensiveness and governance) - including context, unity of the total system, rejection of apparent contradiction, distinction between arbitrator and similar, consideration of the text as complete in itself (nullification of deletion, appreciation and absolute metaphor), and while recognizing our shortcomings as recipients of all meanings - that:

The success of these multiple applications strongly underscores the validity of the methodology and its practical ability to enrich Qur'anic reflection and provide a more authentic understanding.

Third: A call for scientific research and methodological development:

Despite the remarkable success of the methodology in the applications presented, the book acknowledges that some aspects of it (especially the hypothesis of the "bladder" as a comprehensive system and the numerical system) still need more systematic and refereed scientific research to establish them academically. Therefore, the book invites researchers and contemplators to contribute to this effort, using modern linguistic, computational and statistical tools, to subject these promising hypotheses to scientific scrutiny, expand the circle of applications to include in-depth studies in the contexts of revelation and their impact, analyze the narrative structure of Qur'anic stories from a unitary perspective, and develop controls for interaction with the humanities and social sciences from an authentic Qur'anic perspective, with the aim of developing and confirming them as a real cognitive addition that serves the understanding of God's words.

In conclusion:

This book represents an invitation to rediscover the Qur'an from within with tools derived from its structure and system, to liberate the mind from being limited to inherited human rules, and to activate systematic reflection based on the "jurisprudence of the Qur'anic Arabic tongue". It is a serious attempt to provide powerful keys to understanding to uncover the treasures of the Qur'an, while emphasizing that the rules of the Qur'an are the ultimate arbiter. This jurisprudence, with its many foundations and successful applications, is not just a theory, but a call to action, a commitment to continuous reflection, and a relentless pursuit of a deeper and more authentic understanding of the message of God is immortal, which interacts with each reader according to his intention and vigor.

We invite you, dear readers, to embark with us on this continuous journey, the journey of discovering the secrets of the Qur'anic tongue, and understanding the words of God Almighty in a new and innovative way that has proven effective. Let us make those who contemplate the Qur'an a way of life, and those who understand their tongue the key to knowledge and guidance.

We ask Allah, may He be exalted, to make this book purely for His honorable face, to benefit from it, and to make it an argument for us and not against us. "Our Lord does not shake our hearts yet, for our gift is bestowed upon us by Your mercy, for You are the Wahhab." Praise be to Allah, Lord of the Worlds.

  1. Conclusion: Reflection, thanks and recommendations for the future

At the end of our blessed journey in the pages of this book, in which we tried to explore "new rules of the Qur'anic tongue" derived from the text itself and the evidence of the original manuscripts, I can only extend my sincere thanks and appreciation, and great gratitude and gratitude, to all those who contributed – even with a word, idea or sign – to enriching this work, and lighting a candle in the paths of reflection in the dear book of God.

This book would not have come to light without the grace of God Almighty, first, then the accumulated efforts, and continuous intellectual interaction, with a group of contemplators, researchers, thinkers and scientists, ancient and contemporary, Muslims and non-Muslims, whose visions and questions formed the fuel for this research.

**"Do they not contemplate the Qur'an" (an-Nisa: 82): a renewed call and a way of life**

This verse was – and still is – the first motive, and the main driver, of every effort made in this book. It is not just a question of denunciation, but an explicit divine vocation and way of life, addressed to every mind and heart, at all times and places, to dive into the depths of God's Book, to strive to understand its renewed meanings, and to draw inspiration from its inexhaustible mysteries. The Qur'an, with its words, secrets and countless levels of understanding, remains an abundant source of knowledge and wisdom.

**The importance of collective reflection and the need to keep track of the new**

As this book tried to show, reflection is not just an isolated individual act, but a collective and cumulative process in nature. It transcends individual, doctrinal and temporal boundaries, and is not an intellectual luxury, but a vital necessity for understanding our religion and reality, and a path to renaissance and advancement. When we gather to reflect on the Qur'an, we:

1. We exchange knowledge and experiences: each contemplator, with his background and perspective, illuminates a corner that may be hidden from others.

2. We correct concepts and set the course: constructive, evidence-based dialogue exposes errors and corrects understanding.

3. We stimulate commitment and implementation: the ultimate goal is to transform understanding into action, knowledge into behavior that works for the individual and society..

4. We build bridges of communication: the Qur'an is God's strong rope that unites hearts and unites them on the values of truth, goodness and beauty.

Therefore, following the new efforts of the contemplative is not an option, but an epistemological and civilized duty. It is the way to renew our understanding of the Qur'an in line with the challenges of the times, to link the text to the changing reality, to enrich our Islamic sciences, and to confront suspicions of the tools of the age and the logic of the Qur'an itself.

""Challenges and Etiquette in the Journey of Collective Contemplation""

But this collective journey towards understanding faces psychological and methodological obstacles that we must be aware of and strive to overcome, and it is part of the "prohibition of the soul from passion" which is the condition of "paradise", a paradise of understanding and tranquility:

We realize that the interaction of followers with these new ideas is different; some of them are open to evidence-based dialogue, and some of them may be excited and rejected to go against passion or the norm without offering a scientific alternative. This emphasizes the importance of patience and wisdom in proposing, and focusing on addressing minds seeking the truth seriously and objectively, always remembering that understanding is a continuous process and that the Qur'an is a sea without a coast.

Acknowledgments:

I reiterate my deep thanks to all those who enriched this work, whether they were ancient scholars of exegesis whose heritage we enlighten, contemporary thinkers who strive to link the Qur'an to our reality, or researchers and thinkers whose questions and discussions illuminated important aspects of this research. Interaction with the Book of God, with any intention to seek the truth, is in itself a testament to the vitality of this text and its ability to arouse and challenge minds.

A list of sources, references and personalities whose ideas and efforts have been used will be appended to this book, in recognition of the credit of its people, and to facilitate the reader wishing to expand.

""In conclusion":

I ask God Almighty to make this effort purely for His honorable face, and to open new horizons for reflection, and to benefit every seeker of the truth, and to make it a building block in the edifice of renewed understanding of His dear book, and to make it an argument for us and not against us. May God grant us contemplation of your book, understanding its secrets, working with it, and calling to it with insight. He is the hearer of a relative who answers the supplication.

Praise be to Allah, Lord of the Worlds.

  1. References

1. Basic sources in the sciences of the Qur'an:

- "Al-Itqan fi Ulum Al-Qur'an" by Al-Suyuti: A comprehensive encyclopedia of the sciences of the Qur'an.

- "Al-Burhan fi 'Ulum al-Qur'an" by al-Zarkashi: Covers aspects of Qur'anic miracles.

- "Al-Tibyan fi Qasat al-Qur'an" by Ibn al-Qayyim: examines the secrets of the divisions of the Qur'an.

2. Linguistic and phonetic studies:

- Sibawayh's "The Book": The Basis of Arabic Grammar.

- "Mughni al-Labib" by Ibn Hisham: an accurate analysis of the letters of meanings.

- "Dictionary of Language Standards" by Ibn Faris: Study of the roots of words.

- "The Secret of Syntax Industry" by Ibn Jinni: Analysis of Arabic Phonetics.

3. Numerical and linguistic miracles:

- "The Qur'anic System" by the scholar Sbeit Al-Nili: presents the verbal approach.

- The works of Dr. Abdul Daem Al-Kahil: On the numerical miracle.

- "Secrets of Letters and Numbers" by Hajj Ali Abdullah Baskhar.

4. Interpretation of Quranic letters:

- Interpretation of Ibn Abbas: for the origins of the interpretation of the cut letters.

- Al-Kashaf by Al-Zamakhshari: Linking rhetoric with the semantics of letters.

- "Liberation and Enlightenment" by Ibn Ashour: Interpretation of letters in context.

5. Contemporary Studies:

- "Dictionary of Arabic Letters" by Dr. Abdullah Al-Dayel.

- "Secrets of the Letters in the Qur'an" by Dr. Fadel Samurai.

- "The Phonetic Miracles in the Qur'an" by Abd al-Wahhab Fayed.

6. Recent academic studies:

- "The letters of meanings in the realization of its ratio and title" by Dr. Hassan Hamza.

- "The Role of the Letters of Meanings in Directing the Verbal Similarity" a. Taha Lamin Boudana.

- "Characteristics of Arabic Letters" "University Research from the University of Malang".

7. Quranic dictionaries and vocabulary:

- "Vocabulary of the words of the Qur'an" by Ragheb Isfahani.

- "Quranic Vocabulary" by Adnan Al-Rifai.

Contemporary studies in numerical and linguistic miracles in the Qur'an

Contemporary linguistic studies in the science of letters and Quranic structure

Contemporary studies in the linguistic miracles of the Qur'an

Social Media Channels YouTube - Tik Tok - Facebook

  1. Abu Qarib "Advisor Abu Qarib" - [@Aboqarib] "YouTube"

  2. Abdelghani Benaouda "Abdul Ghani Ben Odeh" - [@abdelghanibenaouda] "YouTube"

  3. Abu-l Nour - [@abulnour] "YouTube"

  4. Academy of Firas Al Moneerrkh "Firas Al-Munir Academy" - [@firas-almoneer] "YouTube"

  5. (عدنان الرفاعي)Ahl Al-Qur'an "People of the Qur'an" - [@alaalfetrh] "YouTube"

  6. (أحمد دسوقى)Amira Light Channel - [@ameralightchannel] "YouTube"

  7. [@FadelSoliman] "YouTube" Bridges Foundation

  8. Amin Sabry "Amin Sabry" - [@AminSabry] "YouTube"

  9. Aylal Rachid - [@aylalrachid] "YouTube"

  10. Bayyenat men Al-Huda "Evidence from guidance" - [@بینات_من_الھدى] "YouTube"

  11. Ch Bouzid - [@bch] "YouTube"

  12. Dr Ali Mansour Kayali "Dr. Ali Mansour Kayali" - [@dralimansourkayali] "YouTube"

  13. Dr Hani Alwahib "Dr. Hani Alwahib" - [@drhanialwahib] "YouTube"

  14. Dr Mohamed Hedayah "Dr. Mohamed Hedaya" - [@DRMohamedHedayah] "YouTube"

  15. Dr Yusuf Abu 'Awad "Dr. Yousef Abu Awad" - [@ARABIC] "YouTube"

  16. dr_faid_platform - [@dr_faid_platform] "YouTube"

  17. Eiman in Islam - Linked to [@KhaledAlsayedHasan] "YouTube" "Clarify relation"

  18. Esam Al-Masry "Essam Al-Masri" - [@esam] "YouTube"

  19. Hussein Al-Khalil "Hussein Al-Khalil" - [@husseinalkhalil] "YouTube"

  20. Ihab Khaled A Hasan - [@khaledahasan] "YouTube( ايهاب حريري)"

  21. Khalid Ibrahim Khalil Allah "Ibrahim Khalil Allah" - [@khalid] "YouTube"

  22. Kitab Yanteq bel Haq "A Book that Speaks the Truth" - [@Book_Of_The_Truth] "YouTube"

  23. Mahmoud Mohamedbakar "Mahmoud Mohamed Bakkar" - [@Mahmoudmbakar] "YouTube"

  24. Mohamed Hamed "Mohamed Hamed" - [@mohamedhamed] "YouTube - Channel to reflect his verses"

  25. Mohammed Irama - [@Bellahreche Mohammed] "Unclear name/handle"

  26. Mujtama "Community" - [@Mujtamaorg] "YouTube"

  27. Nader - [@emamofficial] "YouTube"

  28. OKAB TV - [@OKABTV] "YouTube"

  29. Ouadie Kitane "Wadih Kitan" - [@ouadiekitane] "YouTube - The Platform of the Mindful"

  30. Qanat Al-Dhikr lel Furqan "Dhikr channel for the Furqan" - [@brahimkadim] "YouTube"

  31. Quran Waha Hewar - [ @QuranWahaHewar] YouTube

  32. Samer Islambouli "Samer Islambouli" - [@Samerislamboli] "YouTube - the official channel of the researcher"

  33. Tartil Al-Quran - [@tartilalquran] YouTube

  34. TrueIslamFromQuran "" "The truth of Islam from the Qur'an" - [@TrueIslamFromQuran] "YouTube"

  35. Yaser Al-'Adirqawi "Yasser Al-Dirqawi" - [@Yasir-drgawy] "YouTube - The Sources of the Next Flood"

  36. Yasser Ahmed - [@Updateyasser] "YouTube"

  37. Zawd Malomatak "Provide Your Information" - [@zawdmalomatak] "YouTube"

  38. Zaime "Channel Leader" - [@zaime] "YouTube"

  39. Majesty and beauty by Dr. Sameh Al-Qalini @الجلالوالجمالللدكتورسامحالقلين youtube.com/algalal&elgamal

  40. [@التدبرالمعاصر] YouTube by Noudeh Abdelghani

  41. [@إلى_ربنا_لمنقلبون] – "To our Lord for the overturned" "YouTube"

  42. Encyclopedia of "Fiqh of the Seven Mathani" by the thinker and researcher Najdi Al-Fadali" Facebook

  43. Humane Researcher @3truebooks-269 3truebooks.com 3truebooksResearch

  1. Introduction to the initiation of digitizing the original manuscripts of the Noble Qur'an and the Six Book Series: The Light of Reason and Authentic Contemplation

"The Qur'an is guidance, healing, sustenance and light for the believers", with these great words God describes his dear book, stressing that it is the great blessing that guides hearts, heals chests, and illuminates paths. The scholars of the Ummah have made strenuous efforts over the centuries to memorize this great book and facilitate its understanding, setting the formation and points and establishing the rules of recitation. However, these blessed efforts, to the extent that they facilitated the outward reading, inadvertently obscured some of the beauty and contemplative depth of the authentic Qur'anic text.

In this context, the project of digitizing the original manuscripts of the Holy Qur'an is a unique initiative, which aims to make the Qur'anic text available in its form closer to the moment of revelation, before adding touches of human diligence to it. The digitization of these manuscripts, especially the Ottoman Qur'an, is not merely a work of art, but a call to revive authentic reflection and to encourage critical thinking that transcends blind imitation.

Why are digital manuscripts key to authentic reflection?

The Six Book Series: From Symbol to Reality

This six-book series is not just a theoretical study, but a practical application of the digitization project. Each book in the series presents a different aspect of reflection through digital manuscripts, moving us from symbol to reality, from theory to application.

Call to action:

These six books are a call to action, a call to optimism, and a call to participate in building a better future for Qur'anic reflection and for serving the dear book of God. Let us make
these digital manuscripts the starting point for a rich contemplative journey, in which we draw from the help of the pure Qur'an, draw inspiration from its clear gifts, and discover for ourselves the miracle of the Arabic tongue that was manifested in this eternal book.

Nasser Ibn Dawood is an Islamic engineer and researcher

13 March 2025